

-T^HT 


















f^^'^si^" 











iF^^^ 





^ 



rt^ii,*' 




/^ 






LIBRARY OF CONGRESS. 

Shelf -.Jj..?^ ^ a. 



UNITED STATES OF AMERICA. 








W 







^' 




:^r' 


















^^k' 




W 









? i- 



-^4W A--' 




"^^^0- 
^■^ ^ 



■<^ A . -^ .^.u "^St^jF ^^K^^^€ 



^-il^v^*;^' 



■z^ 




ff.\ i- "• 




%fe^'vr 



\. "^A^ 



if 



THE SflCRAMENTALS 



OF 



THE HOLY CATHOLIC CHURCH 



BY 

Rev. a. a. lambing, LLD., 

u 
Autho7' of '* A History of the Catholic Church in the Dioceses of Pitts- 
burg and Alleghany '' ** The Sunday- School Teacher s Manual ^^ 
** Masses for the Dead^' *' Mixed Marriages ^'^ etc, etc. 



7P?7>^ 



NEW YORK, CINCINNATI, CHICAGO: 

BENZIOBR BROTHERS, 

Printers to the Holy Apostolic See. 
1892. 



t^ 






,€^^ 



m\)\[ ©bBtat. 

D. J. AIcMahon, D.D., 



Censor Librorum. 



imprimatur. 

Michael Augustine, 

Archbishop of New York, 
New York, September i, 1892. 



o^ Congress 

WASHINGTON 



Copyright, 1892, by Benziger Brothers. 



c- 

H 



;^ 



TO THE 

"^ Right Rev. RICHARD PHELAN, D.D., 

I'v^ Bishop of Pittsburg. 

Right Rev. Dear Bishop: 

In pausing to review the period of more than thirty-three years 

during which time I have enjoyed the benefit of your direction as 

your penitent; the light of your example as your brother priest; and 

the advantage and encouragement of your paternal rule as a priest of 

your diocese, I beg the privilege, on this day, on which I complete 

my fiftieth year, of offering you this little volume as a memorial of 

the friendship which has so long existed between us, but of which 

it is a very inadequate expression. 

1 am, my dear Bishop, 

Your, devoted son in Christ, 

A. A. LAMBING. 



\ 

Feast of St. Ignaiiusj Bishop and Martyr^ 

February /, i8g2. 



PREFACE. 



NEARLY all the essays contained in this volume 
originally appeared in the Ave Maria or in the 
American Ecclesiastical Reviezv, but they are here 
brought together, after a careful revision and re- 
writing, with a view of placing before Cathohcs a 
book that will give in a small compass a sufficiently 
full explanation of the principal devotions and sacred 
objects which they are accustomed to see or make 
use of in the practice of their religion. Unfortunately 
there is not in our language a work of this kind; and 
hence it is hoped this one will be acceptable to both 
the clergy and people. Father Barry published a 
small work on the Sacramentals about thirty-five 
years ago ; but besides being long out of print and 
rare, it does not treat of many sacramentals a knowl- 
edge of which would be useful to Catholics, while it 
does treat of certain others not very useful, such as 
the Golden Rose and the Archbishop's Pallium. In 
a few other books of devotion or instruction short 
treatises are given on some of the sacramentals, but 
they are necessarily so brief as not to satisfy an in- 
quiring mind, and the authorities from which the in- 
formation is taken are not, as a rule, given. 

The better we understand our religion the more 

intelligently and fruitfully we can practise it ; 3^et it 

6 



6 PREFACE. 

is a fact, of which we have no reason to be proud, 
that Catholics generally know far too little about their 
religion. Account for it as we ma}^, the fact cannot 
be denied that even educated and well-read Cath- 
olics very often know far less of the doctrines and 
practices of the Church than they do of almost any 
other branch of knowledge ; and the information 
the}^ possess is commonly of a general and indefinite 
character, and not of that precise nature which the 
clearly-defined teaching of the Church would enable 
them to acquire, and which is rendered necessary 
on account of the circumstances in which most of 
them are placed. The consequence is that many of 
them find little attraction in the devotions they 
practise or assist at and perform them rather as a 
task than as an intelligent act of loving wojship ; and 
they are neither prepared to explain the many beau- 
tiful practices of our hol}^ religion to those who 
seek information nor to defend them against even 
the threadbare objections which they constantly 
hear. 

But besides being useful to the Catholic laity this 
work will also be of service to the teachers and the 
more advanced pupils and students of our schools, 
academies, and colleges. It is also beheved that it 
will be equally acceptable to the reverend clergy, 
both for their own reading and in the prepara- 
tion of instructions on the subjects treated in its 
pages.^ 

The reader will observe that, as a rule, only the 
highest authorities are quoted ; and the references 
are generally given, which will enable those who 

^ Concilii Baltimorensis II., Acta et Decreta, N. 350. 



PREFACE. 7 

wish to study any of the questions more fully to go 
directly to rehable sources of information. 

So numerous are the doubts addressed to the 
Roman Congregations and their replies, especially 
with regard to sacred rites and indulgences, that it is 
difficult to keep pace with their issue ; but care has 
been taken to consult the latest works on these sub- 
jects, and it is believed that few, if any, decrees bear- 
ing on the matters treated in this work have escaped 
notice. 

Owing to the fact that these essays were written 
at different times and in the spare moments at com- 
mand in an active ministry, the subjects w^ill be found 
to be treated in different ways, references will be dif- 
ferently given, the style will not always be the same, 
etc.; but this, while detracting nothing from the value 
of the work, may prove of advantage, by giving 
the reader a greater variety of style and arrange- 
ment. 

Some difficulty was also experienced in arranging 
the various subjects, so as to bring those together 
which appeared to be most closely related ; but the 
order adopted is perhaps as good as any other that 
could have been followed. The essays on the Mis- 
sal and Ritual are rather foundations for others than 
treating of sacramentals themselves, but they will 
afford useful and interesting information on subjects 
of importance. The closing essay is given for the 
information it contains on a point that must be of 
interest to every American Catholic ; and it may 
perhaps be opportune in this the fourth centenary 
year of the discovery of our country. 

The reader will meet with certain repetitions. 



8 PREFACE. 

which it was difficult or impossible to avoid, es- 
pecially in such essays as those on Hol}^ Water and 
the Asperges ; the Paschal Candle, Blessed Candles, 
and the Agnus Dei ; and a few others. 

It may, however, be a matter of surprise to some 
readers that reference should have been made in a 
number of places to pagan customs somewhat sim- 
ilar to certain others found among Christians. This 
was done for two reasons : to state a fact that 
must have considerable weight against infidels ; and 
to prove that there must have been either a direct 
revelation made by God to man in the beginning or 
else that He implanted feelings in the heart of man 
requiring such forms of outward expression ; as, for 
example, the offering of sacrifice, which is found in 
some form among all peoples, but which is not stated 
in the Sacred Scriptures to have been enjoined till 
long after the Deluge. However abominable many 
of the pagan rites may have been and are, those who 
practised them are as much to be pitied as blamed ; 
for these are but the outward expression of that un- 
quenchable longing of every rational creature to 
hold communion with the unseen world — with his 
first beginning and his last end. 

The indulgences granted by the Holy See to the 
pious use of some of the sacramentals are given, 
thereby enabling the reader to see at a glance what 
spiritual benefits he is able to derive from their 
proper employment. 

In sending this little volume out into the world 
the author does not regret the amount of labor and 
research its preparation entailed, but finds ample 



PREFACE. 9 

compensation in the hope that it may be instru- 
mental in some small measure in promoting the in- 
terests of Holy Mother Church, by the diffusion of 
useful and solid information, thus imparting a clear- 
er idea of some of her many beautiful devotions 
and practices. 

WiLKINSBURG, PA., 

Feast of St. Ignatius Martyb, February i, 1892. 



CONTENTS. 

Page 

Dedication, 3 

Preface, 5 

I. 

What are Sacramentals ? 15 

II. 

The Treasures of the Missal, .... 19 

III. 
The Treasures of the Ritual, . . . .34 

IV. 
The Treasures of the Breviary, ... 47 

V. 
The Sign of the Cross, 58 

VI. 
The Stations or Way of the Cross, ... 76 

VII. 

The Holy Oils, 93 

11 



12 CONTENTS. 

Page 
VIII. 

Holy Water, 112 

IX. 

The Asperges, or Sprinkling of Holy Water 

BEFORE Mass, 127 

X. 

The Forty Hours* Adoration and the Benedic- 
tion OF THE Most Blessed Sacrament, . 134 

XL 

The Rosary of the Blessed Virgin Mary, . . 146 

XIL 

The Scapular of Our Lady of Mount Carmel, or 

Brown Scapular, ...... 165 

XIII. 

The Angelus, 179 

XIV. 
The Miraculous Medal, 191 

XV. 

The Little Office of the Blessed Virgin 

Mary, . . . . . . . .201 

XVI. 
The Litanies, 209 



CONTENTS. 13 

Page 
XVII. 

The Paschal Candle, ...... 222 

XVIII. 
The Agnus Dei, ....... 230 

XIX. 
Blessed Candles, 247 

XX. 

Blessed Ashes, .... . . 261 

XXI. 

Blessed Palms, . 268 

XXII. 
The Nuptial Mass and Blessing, . . . 277 

XXIII. 
The Churching of Women, 292 

XXIV. 

The Blessing and Thanksgiving at Meals, . 299 

XXV. 
Sacred Vestments, 306 

XXVI. 
Church Bells, 322 



14 CONTENTS. 

Page 
XXVII. 

The Last Blessing, or Blessing "in Articulo 

Mortis," 328 

XXVIII. 
The Burial Service, 340 

XXIX. 

Mary Conceived without Sin, the Patroness of 

THE United States, 3^0 



The Sacramentals 



OF 



The Holy Catholic Church 



I.— WHAT ARE SACRAMENTALS- 

BEFORE treating of the sacramentals it will be 
necessary for us to inquire into their precise 
nature and the manner in which they produce their 
supernatural effects. In the beginning of our era 
and for several centuries the word sacrament had a 
wider and more indefinite signification than it has at 
present, being used by man)?- of the early Christian 
writers to designate anything holy or a mystery ; 
but in process of time it was restricted, as at present, 
to the seven sacraments, or principal sources of grace, 
instituted by our divine Saviour. The other pious 
objects or prayers came to be called sacra^nentals. 
This change, however, was gradually made, so that 
no precise time can be fixed for it. 

For this reason it will be of advantage to begin by 
inquiring into the difference between a sacrament 
and a sacramental. There are two principal points 
of difference. In the first place, the sacraments were 
instituted by Christ, for all time, and their number was 
fixed, so that it can never be increased or diminished ; 

15 



l6 WHAT ARE SACRAMENTALS? 

while the sacramentals were instituted, for the most 
part, by the Church, and she can increase or dimin- 
ish their number as circumstances may demand or 
the spiritual welfare of her children render expe- 
dient. In the second place, the sacraments have in 
themselves the power of giving grace to those who 
receive them with the requisite dispositions ; while 
the sacramentals only excite such pious dispositions 
in those who make use of them as will prepare them 
for the more easy and effectual reception of grace. 
But of this later. 

Theologians are not agreed with regard to the 
number of heads under which the sacramentals 
should be arranged ; but the opinion of Sabetti will 
be sufficiently explicit for our purpose.' 

Prayer must be placed first among the sacramen- 
tals, especially the Lord's Prayer and the public 
prayers of the Church. Second are such as refer to 
the touch, as the use of holy water, sacred unctions 
that are not connected with the administration of the 
sacraments, as those in the blessing of a church bell, 
etc. Third, eating, by which is meant the partaking 
of the holy bread which was formerly blessed in the 
Mass and distributed to those who did not communi- 
cate, of which mention will be found in the essay on 
the Sign of the Cross. Also the eating of fruits 
blessed by the Church, especially new fruits, for 
which there is a special benediction given in the rit- 
ual. Fourth, confessing, which includes the public 
confessions sometimes made in the early Church, 
but more particularly the confession made by the 
priest and his ministers at the beginning of the Mass, 

^ " Theologia Moralis, " Aloisio Sabetti, S.J., NN. 651, 652. 



WHAT ARE SACRAMENTALS ? ?7 

and at times in the recitation of the Divine Office ; 
and an}^ act b}^ which a person acknowledges himself 
a sinner: as striking the breast, receiving the ashes 
on Ash-Wednesda}', etc. Fifth, giving, as the giving 
of alms and the performing of any spiritual or cor- 
poral work of mercy, especially such as are enjoined 
by the ecclesiastical authorities in times of a public 
calamity or during Lent. Sixth, blessing, which is the 
most comprehensive of all the heads, and includes 
every blessing given by proper ecclesiastical author- 
ity, whether it be that of the Pope, a bishop, or a 
priest, whether it be found in the ritual or not. 

On the effects of the sacramentals and the manner 
in which they are produced the '' Catholic Dictionary " 
(p. 732) has this : '' If the sacramentals are used with 
pious dispositions they excite increased fear and 
love of God and detestation of sin, and so, not in 
themselves, but because of these movements of the 
heart toward God, remit venial sins. They have a 
special efficac}^, because the Church has blessed them 
with prayer, and also when, for example, a person 
takes holy water, accompanying the outward act with 
the desire that God may cleanse his heart, the pray- 
er of the whole Christian people is joined to his own." 
The opinion that sacramentals remit venial sins by a 
power given them b}^ God over and above the good 
dispositions with which they are used is held by 
some theologians, but rejected by others as desti- 
tute of a warrant in Scripture or tradition. The 
weight of theological opinion is against it at the 
present time. 

According to the more general opinion, which is 
held by Sabetti, the sacramentals produce two prin- 



l8 WHAT ARE SACRAMENTALS? 

cipal effects in those who make use of them accord- 
ing to the mind of the Church. First, the remission 
of venial sins, not, however, directly and by virtue 
of their own power, as the sacraments do, but indi- 
rectl}^ by the pious movements of the heart to contri- 
tion, which are rendered more frequent and easy by 
the use of the sacramentals. Secondly, the sacra- 
mentals are powerful means of overcoming the temp- 
tations of the spirit of evil and putting him to flight, 
and this not merely by way of impetration, but by 
v/ay of command. This is, as will be seen in the fol- 
lowing essays, besought of Almighty God in the 
prayers and exorcisms recited in the blessing of 
many of the sacramentals. The faith of the people 
in this power is illustrated in their use of them, es- 
pecially in having the dying hold a crucifix or blessed 
candle in their hands, in having holy water or 
blessed objects in their sleeping apartments, etc. It 
is no less seen in the confidence they have in the use 
of certain sacramentals when threatened with dan- 
ger from the elements; for, by the permission of 
God, the evil spirit has certain power over the at- 
mosphere, and is, for that reason, called in Scripture 
the prince of the air. ^ The power to still the dis- 
turbances of the elements is also called down upon 
not a few of the sacramentals in the form of prayer 
by which they are blessed. With this explanation, 
which, though short, will be sufficient, let us proceed 
to a consideration of some of the principal sacra- 
mentals, with a view not only of increasing our 
knowledge of them but also of stimulating us to 
their more frequent and pious use. 

i Epl^.esians, ii. 2. 



THE TREASURES OF THE MISSAL. IQ 



II.— THE TREASURES OF THE MISSAL. 

BY the transgression of our first parents man 
came into the power of the evil spirit to a la- 
mentable extent, and the visible creation was bur- 
dened with the malediction of its Creator, as God 
said to Adam : '' Cursed is the earth in thy work." ^ 
For this rea;^^on the spirit of evil is called in various 
places of the Scriptures the Prince of this world. ^ 
The earth itself bears evidence of the fall ; for w^e 
cannot imagine a God of infinite goodness creating 
such a world as that which we now inhabit. So truly 
is it natural for man to entertain this view that even 
the pagan philosophers and the sages of all times and 
countries have regarded the earth as more or less a 
place of punishment; or at least of trial, for the human 
race. Their ideas may have been variously ex- 
pressed, but they will invariably be found to have 
been based on the same fundamental belief. Deeply 
impressed with this truth, the children of God have 
at all times invoked the divine blessing upon such 
creatures as they had occasion to use, evidences of 
which are to be met with in numberless passages of 
the sacred writings and in sacred biography. 

Apart from the use which man is necessitated to 
make of various creatures for the sustenance and 
conveniences of life, he is also required to use them 
in the worship of God, and this in a threefold man- 

1 Council of Trent, session v. canon i.; Genesis, iii. 17. 

2 St. John, xii. 31; Ephesians, vi. 12. 



20 THE TREASURES OF THE MISSAL. 

ner : as victims to be sacrificed; as vessels, vest- 
ments, etc., in the service of religion ; and as instru- 
ments or channels for the conveying of supernatural 
assistance to the souls of men, as in the sacraments 
and sacramentals. The infinite dignity of Almighty 
God and the relation man bears to Him require that 
this should be done at all times and under all circum- 
stances with becoming decorum ; in other words, 
with certain liturgical observances. In patriarchal 
times the liturgy was very simple, and appears to 
have been regulated by the patriarch's own ideas of 
what was becoming, because at that early day he, 
or one appointed by him, was the sacrificing priest 
of the tribe or family of which he was the head. And 
this custom continued among the Gentiles even after 
the institution of the Mosaic Law, as may be learned 
from the case of holy Job, from whom God accepted 
sacrifices for himself, his family, and his friends. But 
when the Jews were set apart as the chosen people 
of God a special ritual was prepared for them by a 
revelation from heaven, in which the ceremonial law 
was laid down even to the most minute details, and 
its strict observance enjoined under the severest 
penalties. 

With the abrogation of the Mosaic Law a new lit- 
urgy was called into existence to suit the changes 
brought about in divine worship by the institution 
of the sacrifice of the Mass and the sacraments. 
Our divine Redeemer unchangeably fixed all that re- 
lates to their essence, but it was fitting that He 
should leave to His Church the regulation of the 
minor details of their administration, both because 
it became His dignity to do so and because these 



THE TREASURES OF THE MISSAL. 21 

depend in a measure on the circumstances of time, 
place, and people. The authority necessary for ar- 
ranging these particulars is contained in the power 
of binding and loosing given in its plenitude to 
the teaching body of the Church. To the same 
authority was entrusted the power of instituting 
such sacramentals as might, from time to time, be 
found conducive to the welfare of the children of 
God. 

All that relates to the offering of the adorable sacri- 
fice of the Mass is found in the liturgical work known 
as the Roman Missal, or Mass Book, as it is commonly 
called. This, as well as the other liturgical books of 
the Church are, of course, in the Latin language ; 
and notwithstanding that prayer-books may readily 
be had in which some parts of the Missal are ren- 
dered into the vernacular, and even entire transla- 
tions of the Missal are made, still this and the other 
liturgical books are more or less mysterious to the 
greater number of Catholics. And, what is worse, 
their lack of information too often renders them in- 
capable of appreciating the value of sacred rites, and 
leaves them without the desire of increasing their 
knowledge. A short explanation of the Missal, and 
lateroneof the other liturgical books, must for these 
reasons be at once interesting, instructive, and useful. 
Interesting, because these works treat of matters in 
which all Catholics are concerned, and would be still 
more concerned if they knew more about them ; in- 
structive, because it will open up new and extensive 
fields of knowledge relating to our holy religion ; and 
useful, because it will place within the reach of everj^- 
one many graces, the existence of which was par- 



22 THE TREASURES OF THE MISSAL. 

tially or wholly unknown before — graces which will 
strengthen, console, and encourage them in the time 
of temptation, trial, and bereavement, and prepare 
them better for their final passage to eternit3^ 

It is not my intention to treat in this place of 
the treasure we possess in the Holy Sacrifice of the 
Mass, since it is regarded by all as the clean oblation 
foretold by the prophet Malachy, which was to be 
offered up from the rising to the setting of the sun. It 
is the purpose to treat rather of the contents and ar- 
rangement of the Missal. 

Time was necessarily required to bring the Missal 
to its present state of perfection ; for, though from 
the beginning all the essential parts were in use in 
the Church, the Missal had not reached the form in 
which it now appears until after the lapse of centu- 
ries. Nor were the several parts at first arranged in 
the same manner as they are at present. A portion 
was found in one book and another portion in anoth- 
er, which different books were known as the Anti- 
phonary^ the Lectionary^ the Book of the Gospels^ and the 
Sacrainentary. A vestige of this remains to our day 
in the Church, as may be seen in the more solemn 
functions when a bishop officiates. Besides, certain 
prelates arranged the Missals for their respective 
dioceses, more or less according to their own ideas. 
The necessity of adopting uniformity of ritual where 
there was uniformity of belief became more and more 
apparent as time went on and the faith became dif- 
fused ; and the better to secure this, the necessity 
became also apparent of restricting the power to 
make alterations to the highest authorit}^ in the 
Church. But it was not till the sixteenth century 



THE TREASURES OF THE MISSAL. 23 

that the Missal was reduced to its present form, and 
all further changes forbidden under the severest pen- 
alties. 

The Council of Trent ' recommended this action, 
and it was taken by Pope St. Pius V., who thorough- 
ly revised the Missal, and published it in its cor- 
rected form, making that the standard to which all 
subsequent editions should strictly conform, and 
forbidding, at the same time, under the severest pen- 
alties, the use of any other Missal or of any other 
pra3^ers or ceremonies in the Holy Sacrifice except 
those found in the Missal which he had approved. 
No person, however exalted his dignity, was ex- 
empted from the observance of this command ; but 
churches or religious orders having different cus- 
toms dating back at least tw^o hundred years were 
excepted out of respect for the antiquity of their 
liturgy. The bull issued by the Holy Father en- 
joining the use of the revised Missal and prohibiting 
all others is dated July i6, 1570. But the disorder 
w^as not fully remedied, and Pope Clement VHI., 
under date of July 7, 1604, issued another bull on 
the same subject, increasing the penalties. He was 
followed, September 2, 1634, by Urban VIII., in a bull 
of the same tenor. These three bulls are placed at 
the beginning of every Missal, as well as certain de- 
crees of the Sacred Congregation of Rites bearing on 
the same subject. 

Thus it was that the Missal came to assume its 
present form. The first step, however, had been 
taken somewhat earlier b}^ '' Burchard, master of cere- 
monies under Innocent VIII., who set out at length 

^ Session xxv. 



24 THE TREASURES OF THE MISSAL. 

both the words and the ceremonies of the Mass in 
his Roman pontifical, printed at Rome in 1485, and 
again in his Sacerdotale, printed a few years later. . . . 
After this the ceremonies were joined to the Ordi- 
nary of the Mass in some printed Missals, and were 
finally arranged under their present titles by Pius V." ^ 

A matter which those not of the One Fold find it 
difficult to understand, and for which, unfortunately, 
the vast majority of Catholics are not able to give a 
satisfactory reason, is the use of the Latin language 
in the liturgy of the Church. While a spirit of sub- 
mission to the Church and of confidence in the wis- 
dom of her decrees follows necessarily from a lively 
faith, there are too many Catholics who rest satisfied 
with these, forgetting the advice of the Apostle, that 
they should be able to give a reason for the faith that 
is in them. It may be. questioned, however, wheth- 
er it is the result of faith, and not rather of indiffer- 
ence, that so many Catholics feel a reluctance to study 
books of instruction. Faith is not founded on igno- 
rance, nor is it nourished by ignorance ; nor does the 
Church, as some of our enemies would fain have us 
believe, fear the light. On the contrary, she invites 
and desires the careful study of both friend and foe. 

Latin is the language of the Church's liturgy for 
several very good reasons. In the first place, it was 
the language of the Roman Empire, and was general- 
ly understood, if not spoken, throughout the civilized 
world at the date of the establishment of the 
Christian religion ; and as St. Peter fixed the centre 
of the Christian commonwealth in the city of the 
Caesars, it was not only natural but also necessary 

* '* Catholic Dictionary," p. 724. 



THE TREASURES OF THE iMISSAL. 25 

for the Church to adopt the Latin tongue as that of 
her liturgy. Again, the Church is one, and oneness 
of language serves to illustrate and to preserve one- 
ness of faith. Besides, living languages are constant- 
ly changing ; new terms are being introduced, and 
those in use vary their meanings. As instances of 
this may be cited certain English words that have 
not only changed their signification, but have taken 
a diametrically opposite one ; as, for example, let^ 
preveiit, etc. But it is of the very first importance 
that the well-defined doctrines of religion should be 
expressed in language that always conveys the same 
ideas. The advantage of a medium of communica- 
tion between the members of the Church throughout 
the world, whether assembled in general council, 
addressing their common Father, or corresponding 
with one another, is too apparent to require comment. 
Other reasons might also be adduced, but these 
are sufficient. 

Examining the parts of which the Missal is com- 
posed we find that, after the insertion of the Papal 
bulls already referred to, the first place is devoted to 
the arrangement of all that relates to the calendar of 
the movable and immovable feasts. It may be said 
briefly that this arrangement of the Masses for saints 
and seasons depends on the feasts of Christmas and 
Easter. The former fixes all from the first Sunday 
of Advent to the octave of Epiphany ; and the latter, 
all from Septuagesima to Trinity Sunday ; and the 
tw^o together regulate the number of Sunda3's that 
must intervene between Epiphany and Septuagesima 
and between Trinity Sunday and the first Sunday of 
Advent, in order to give fifty-two in the year. If 



26 THE TREASURES OF THE MISSAL. 

Easter is late, there will be more of the former ; if 
early, there will be more of the latter. The calen- 
dar of the feasts of saints is also placed here. Next 
come the rubrics, which are laws or rules for the 
guidance of the priests in the celebration of the 
Adorable Sacrifice. 

It may be well to note that in the Missal, as also 
in the Ritual and in the Breviary, besides the gener- 
al rubrics which are found in the beginning and at 
the opening of the several parts or divisions, there 
are other ones interposed throughout these works for 
the guidance of the minister in the performance of 
his sacred functions. If the reader is careful to bear 
this in mind as we proceed it will obviate the ne- 
cessity of frequent repetitions. 

The word rubric is derived from the Latin term 
rudor {red)y and its application in this place is taken 
from the manner in which red was used in writing 
the Roman laws and decisions, the titles, maxims, and 
principal decisions being written in red. In the 
early ages the rubrics of the Mass were not found in 
the Missal at all, much less in the place and order 
they now occupy, but were contained in other 
works known as Directories, Rituals, Ceremonials, 
and Ordos. They were finally incorporated into 
the Missal by Burchard, elsewhere referred to. The 
revision of the Missal by Pope St. Pius V. fixed 
them in the place they must ever occupy. 

After the rubrics come a preparation for and a 
thanksgiving after Mass, which are not, however, 
strictly obligatory on the celebrant. Then begins 
what may be termed the Missal proper, or that part 
of the book which contains the Masses of the feasts 



THE TREASURES OF THE MISSAL. 27 

and saints. It opens with the Mass for the first Sun- 
day of Advent, which contains, as all the other Masses 
do, those portions only of the Mass which are pecu- 
liar to the several days or feasts to which they are 
assigned, omitting those parts which are found in 
what is called the ordinary of the Mass, which will 
be considered presently. The Masses for each Sun- 
day and for some of the feasts which cluster imme- 
diately around Christmas, as well as for all the days 
of Lent, make up this division, which closes with 
Holy Saturday. Then comes the Ordinary of the 
Mass, which comprises all that part, except the 
secret prayers, from the gospel to the post-com- 
munion exclusive. It is composed of the prefaces, 
eleven in number, which are given first in solemn 
chant, then in ferial or simple chant, and finally 
without music, with rubrics directing the celebrant 
during which seasons or on which feasts each is to 
be said. 

Next there is the Canon of the Mass, so called 
from the Greek w^ord ka no n, which means a rule; 
because this part of the Mass, as it were, follows a 
rule, and admits of no changes, except of a few 
words on some of the more solemn feasts. To illus- 
trate the firmness with which the Church resists all 
encroachments on the Canon, it may be stated that 
when the Holy Father, at the request of a very 
large number of the hierarchy of the Christian 
world, declared St. Joseph Patron of the Universal 
Church, he at the same time refused the request of 
a large number of prelates to have the name of the 
chaste spouse of the holy Mother of God inserted 
in the Canon after the Consecration, where the 



28 THE TREASURES OF THE MISSAL. 

names of about a dozen other saints are found. 

At the close of the Canon the feast of Easter be- 
gins the Masses, and it is followed by the Masses for 
all the Sundays till the last before Advent, with some 
other Masses in their proper places, as those within 
the octaves of Easter and Pentecost, and a few 
more. This closes what are called the Masses of 
seasons ; the rest of the Missal is taken up almost 
entirely with the Masses of saints, of mysteries in 
the life and passion of Our Lord and of His holy 
Mother, votive Masses and Masses for the dead. 
The feasts of saints are of six grades: doubles of 
the first class, doubles of the second class , greater 
doubles ; lesser doubles ; semi-doubles and simples. 
The portion devoted to the Masses of saints is di- 
vided into two parts : the proper of saints and the 
common of saints. The former embraces all that is 
proper to each individual saint — as the collect ; or, 
the collect, secret prayer, and post-communion ; or, 
with these, the epistle and gospel ; or, in some in- 
stances, the entire Mass, with the exception of the 
Canon. The latter contains Masses for each class of 
saints — as martyrs, confessors, virgins, etc — of which 
there are two or more for each class, and separate 
Masses for martyrs during paschal time. 

The next section of the Missal is taken up with 
the votive Masses ; and these are followed by a 
number of prayers, one or more of which may be 
introduced into certain Masses at the option of the 
celebrant or the request of the person for whose 
intention the Holy Sacrifice is offered. Then come 
four different Masses for the dead : that for AU- 
Souls*-Day, which is also said for a deceased Pope 



THE TREASURES OF THE MISSAL. 29 

or Bishop ; that for the day of a person's death or 
interment, which has also a prayer for the third, 
seventh, and thirtieth day after death ; that for the 
anniversary ; and, lastly, that for any day upon 
which a Mass for the dead is permitted by the ru- 
brics. To these Masses are appended twelve 
prayers for different individuals or classes of the 
faithful departed, one or more of which can be in- 
troduced into the Mass according to certain rules, 
at the discretion of the celebrant, or according to the 
intention of the person requesting the celebration of 
the Mass. But the number of prayers should always 
be an odd one. An odd number being indivisible, 
has a mystic signification. One represents unity in 
the several forms in w^hich it appears in religious 
leaching, as the unity of God, the unity of the 
Church, the unity of the hierarchy, etc. ; three rep- 
resents the three Persons of the Adorable Trinity, 
Christ praying thrice in the Garden of Gethsemani, 
His rising from the dead on the third day, the an- 
gels thrice repeating Sanctns; five represents the 
five wounds of Our Saviour ; and seven, the seven 
gifts of the Holy Ghost, the seven sacraments, and 
the seven petitions of the Lord's Prayer. These 
apply equally to the number of prayers used in the 
blessings of the Ritual. ' 

Certain formula for blessing water, articles of 
food, and a few other things, occupy the next place 
in the Missal; but inasmuch as they pertain rather 
to the Ritual they will be passed over for the pres- 
ent. After these we have the six votive Masses per- 
mitted b}^ Pope Leo XII L to be celebrated on the 

^ De Herdt, vol. i. no. 82 ; O'Brien, p. 213. 



30 THE TREASURES OF THE MISSAL. 

several days of the week upon which no saint's feast 
occurs or only feasts of minor rite. The rest of the 
Missal is taken up with Masses of saints that have 
been canonized, for the most part, since the time of 
St. Pius v., and others that are pecuhar to certain 
religious orders or localities. 

Such, in brief, is the Missal. It is believed that 
what has been said, though apparently very com- 
monplace, will not be either useless or uninterest- 
ing. There are few priests who have not reason to 
regret the limited knowledge of many of their 
people ; and hence simple and plain instructions 
must ever be regarded as the most useful, though 
they will never be the most attractive or popular. 

But the purpose of this article is twofold : First, 
to give a general idea of the construction of the 
Missal ; and, secondly, to call attention to the votive 
Masses and to the prayers that are permitted to be 
inserted in other Masses on some of the feasts of 
minor rite. But here the question naturally arises: 
What is a votive Mass, and why so named ? The 
word is derived from the Latin votttm^ and, as found 
in the liturgy of the Church, means a Mass which 
does not correspond with the office of the day or 
feast, as found in the breviary, and which is so 
named because it is celebrated by the free choice — 
or votum — of the priests. The following are the 
votive Masses found in the Missal : That of the 
Most Holy Trinity, with a special collect when it is 
offered as a Mass of thanksgiving ; of the Angels ; of 
the holy Apostles Peter and Paul ; of the Holy 
Ghost; of the Most Holy Sacrament; of the Cross; 
of the Passion of Our Lord Jesus Christ; of the 



THE TREASURES OF THE MISSAL. 3 1 

Blessed Virgin Mary, which varies for the different 
seasons of the year ; for the election of a Supreme 
Pontiff ; for the election or consecration of a Bish- 
op ; for the destruction of schism ; for every neces- 
sity ; for the remission of sins ; for the grace of a 
good death ; against pagans ; in time of war ; for 
peace ; as a protection against mortality in time of 
pestilence ; for the sick, with a special prayer when 
it is said for those who are believed to be near their 
last hour ; for those on a journey ; and, finally, the 
Nuptial Mass, which is treated at length in another 
part of this work. 

Besides the above votive Masses there are six 
others permitted, as was stated above, by the Holy 
See: namel}^, of the Angels ; of the Apostles ; of St. 
Joseph ; of the Most Blessed Sacrament ; of the 
Passion; and of the Immaculate Conception of the 
Blessed Virgin Mary ; some of which differ a little 
from those of the same title given above. In ad- 
dition to these, however, any Mass of a saint may 
be said as a votive Mass, for a sufficient reason, upon 
the observance of certain rules, which differ little 
from those governing other votive Masses. 

Still another mine of spiritual wealth of the Missal 
are the prayers, of which mention has already been 
made, one of which must, and more than one of 
which may, be inserted in the Mass on some Sun- 
days and other days at the option of the celebrant, 
or in compliance with the request of the person for 
whose intention the Holy Sacrifice is being offered. 
These prayers are thirty-five in number, each of 
which includes, of course, the collect, the secret 
prayer, and the post-communion. The following 



32 THE TREASURES OF THE MISSAL. 

are some of them — and the devout reader cannot 
but admire the loving care with which the Church 
provides in them for our every necessity : To ask 
the intercession of the saints ; another of the same 
kind ; for every grade of persons in the Church ; 
for the Pope ; for prelates and congregations com- 
mitted to their pastoral care ; against the persecu- 
tors of the Church ; for every necessity ; for every 
tribulation; in time of famine; in time of an earth- 
quake ; for rain ; for fair weather ; against pests 
among animals ; for the celebrant himself ; for the 
gift of tears ; for the remission of sins ; for those 
who are afflicted with temptations and trials ; to 
repel evil thoughts ; for the gift of patience ; for the 
gift of charity ; for friends ; for enemies ; for the 
welfare of the living ; and for the living and the 
dead. To these must also be added the prayers 
found in the Mass of any saint or mystery, which 
may be taken upon certain conditions, that apply to 
but few of them. 

From all this it must be apparent to the thought- 
ful reader that not only have we an inestimable 
treasure in the Mass itself, but also that the value of 
this treasure is greatly enhanced by the special Mass 
which he can have celebrated, and which, besides 
its value as the greatest act of worship that man 
can offer to God, has a worth of its own from its 
being adapted to the particular intention for which 
its celebration is requested — there being special Mass- 
es for so many different intentions, as we tiave just 
seen, besides one for every necessity. And, granting 
that for a sufficient reason this special Mass is not 
permitted to be said, the addition of one of the prayers 



THE TREASURES OF THE MISSAL. 33 

just named, when it is allowed, enhances the value 
of the petition immensely, as being made to God 
through His divine Son and in the name of the Church. 
Hear St. Liguori on this point. After citing the opin- 
ion of a theologian, with which he concurs, that the 
prayer of alay person when offered up in church at the 
time when Mass is being celebrated is on that account 
the more readily and more certainly heard, he adds : 
" How much more the prayer of the priest himself ?" 
And speaking, of the Divine Office, which, though 
more efficacious than any other form of prayer, is 
yet far less so than the Mass, he says : '' Many pri- 
vate prayers do not equal in value only one prayer of 
the Divine Office, as being offered to God in the 
name of the whole Church." ^ 

In the Old Law there wer^ many sacrifices, suited 
to the manifold wants of the people of God ; the 
sacrifice of the New Law has not only taken the 
place of all those in the sense of being the supreme 
act of worship of God, but also as being the su- 
preme act of petition for man. 

Serious reflection on the inestimable treasure we 
possess in the Adorable Sacrifice of the Mass, as 
briefly set forth in this essay, will convince the reader 
of the advantage he may derive from asking for the 
graces, both general and particular, which he stands 
in need of, by means of this holy sacrifice. The 
graces, as St. Liguori remarks, which are not obtained 
in the Mass, are with difficulty obtained at any other 
time. Here it is not man who prays, but the God- 
Man, who petitions His Eternal Father for His peo- 
ple through the ministry of His priests. 
1 *' Sacerdos Sanctificatus," pp. 36, 128. 



34 THE TREASURES OF THE RITUAL, 



III.— THE TREASURES OF THE RITUAL. 

THE formation of the Ritual was the same as 
that of the Missal ; its contents were not in the 
beginning found in their present form, nor even in 
one book. The early Rituals — for such they really 
were — went b}^ a variety of names, according to the 
nature of their contents and the sacred functions in 
which they were used, and embraced a more or less 
complete collection of the rules for the rites and 
ceremonies to be observed in the administration of 
the sacraments, funeral services, blessings, etc. At 
length, however, the name Ritual c^.n\t to be regarded 
as the most appropriate term, and as such superseded 
all others in the Western or Latin Church. 

But to whom, it may be asked, do we owe the 
Ritual in its present form ? A Sacerdotale — another 
name for Ritual — was edited by Castellanus and 
printed at Rome in 1537. Previously different dio- 
ceses were free to follow their own Rituals, but in 
1614 an edition with the title Rituale was drawn up 
under Pope Paul V., who, in the bull ApostoliccB 
Sedi exhorted all prelates, secular and regular, to 
conform to it exactly.' But the fact that all persons 
of whatever rank are only exhorted in the Lord — 
liortamiir in Domino are the words of the bull — to 
use this one to the exclusion of all others, would 
indicate that the use of the Ritual is not of so strict 

1 " Catholic Dictionary," p. 721, 



THE TREASURES OF THE RITUAL. 35 

obligation as that of the Missal. But this is a point 
which, though warmly discussed among rubricists, 
and not yet definitely settled, would not be of inter- 
est to the general reader. 

But who was it that reduced the Ritual to its pres- 
ent form? It may be remarked, in passing, that the 
Ritual, like the Missal, was revised in accordance 
with the recommendation of the Council of Trent, 
for the sake of securing uniformity, as far as possible, 
in the administration of the sacraments and the per- 
formance of the other sacred functions of religion. 
The Ritual was finally reduced to its present form by 
a commission of Cardinals appointed for that pur- 
pose by Pope Paul V., who were assisted by many 
other eminent divines; but, as we learn from the 
bull of the Pope, prefixed to the Ritual, and dated 
June 17, 1614, it was mainly the work of Julius 
Antonius, Cardinal Priest of St. Severinus — a man, 
as the same bull declares, of remarkable piety, zeal, 
and learning. From the time it came from his hands 
it has undergone little change, although it was re- 
vised by Pope Benedict XIV., who prefixed to his re- 
vision a bull — Quoniam autem — dated March 25, 
1752. Several additions, for the most part in the form 
of appendices, have since been made to it, consisting 
of various blessings, etc. 

Before discussing the blessings of the Ritual, it 
will be advisable to give the reader an idea of its 
divisions and contents. 

After certain decrees of Sovereign Pontiffs, with 
which the Ritual opens, there is a short chapter 
devoted to general remarks on the administration 
of the sacraments. The sacrament of Baptism is 



36 THE TREASURES OF THE RITUAL. 

then taken up, with all the prayers and ceremonies 
for its administration to infants and adults by a priest 
or a bishop. Then follows the manner of adminis- 
tering the sacrament of Penance, with the form of 
absolution from censures in case a person has in- 
curred any. A chapter follows on the manner of 
giving Holy Communion outside of Mass, and to the 
sick, with remarks on Easter Communion. After 
this comes Extreme Unction, with the Seven Peni- 
tential Psalms and the Litany of the Saints, which 
those in attendance in the sick room are directed to 
recite during the administration of the last sacraments. 
To these is added a chapter on the visitation of the 
sick, with prayers and selections from the gospels, to 
be read on such occasions, as far as time and circum- 
stances permit or render advisable; also the method 
of assisting the dying, giving the last blessing, and 
recommending the departing soul to God. Then 
follows all that relates to the funeral obsequies, 
which the reader will find treated at length in the 
essay on that subject. 

The sacrament of Matrimony, with churching, or 
the blessing of a woman after child-birth, closes that 
part of the Ritual which relates to the administration 
of the sacraments. And here it may not be out of 
place to remark parentheticall}' that for the conven- 
ience of priests on the mission, who have to go on 
frequent and often distant sick-calls, those portions 
of the Ritual necessary for such occasions are printed 
separately in a smaller book, that ma}^ be easily car- 
ried in the pocket. These books are sometimes, 
though improperly, called Rituals. The remainder 
of the Ritual is devoted principally to the blessings 



THE TREASURES OF THE RITUAL. 37 

of various objects, from the majestic cathedral or ex- 
tensive cemetery to the diminutive medal. But before 
treating of these it will be advisable to complete the 
survey of the contents and divisions of the remainder 
of the Ritual. The numerous blessings will then be 
discussed in detail. 

A number of blessings, some of which are reserved 
to a bishop, or a priest having special faculties from 
him, come next; and these are followed by the cere- 
monies, prayers, psalms, hymns, etc., for the proces- 
sions of Candlemas Day, Palm Sunday, the Greater 
Litany, which takes place on the Feast of St. Mark, 
April 25, and Corpus Christi ; the procession pray- 
ing for rain, for fair weather, for the dispelling of 
tempests ; in time of want or famine, in time of mortal- 
ity or pestilence ; prayers to be added to the Litany 
of the Saints in time of war; for whatever necessit3% 
with prayers to be added when it is made in thanks- 
giving for favors received ; and, finally, a procession 
for the translation — or solemn removal from one place 
to another — of sacred relics. Then comes in order an 
exorcism — which is quite long, and consists of pray- 
ers, psalms, and selections from the gospels for ex- 
pelling the spirit of evil from those who are possessed 
or obsessed by him. Next are given the various 
formulas for making registries of marriages, baptisms, 
confirmations, etc., in the several books required to be 
kept in the archives of every church. With these the 
Ritual proper closes ; but there are two appendices 
and a supplement which aggregate three-fourths its 
own size. 

The first of these opens with a short form for 
blessing baptismal water for the use of missionaries 



38 THE TREASURES OF THE RITUAL. 

who give stations in places to which they cannot 
conveniently carry water from the font in the 
church. This is followed by the ceremony by which 
a priest, with the necessary faculties — very rarely 
granted by the Holy See — administers Confirmation 
where there is as yet no bishop ; instructions for a 
priest who is permitted to celebrate Mass twice the 
same day; and the Litanies of the Saints, of the 
Blessed Virgin, and of the Holy Name of Jesus. 
Then begin the blessings for various articles, some 
of which may be performed by any priest, others by 
a priest having special faculties, some by a bishop 
only, others by the members of certain religious or- 
ders or congregations, while not a few are peculiar 
to certain dioceses. But of these more anon. 

The second appendix comprises an additional num- 
ber of blessings. The Ritual closes with a brief sup- 
plement, which does not, properly speaking, form a 
part of it, but is given for the convenience of priests 
in this country, and will, therefore, be passed over 
without comment. 

Such is the Roman Ritual, according to the latest 
revision. We shall now take up the principal bless- 
ings, and to these the reader's attention is earnestly 
invited, as they constitute a rich treasure for those 
who will draw from it in a spirit of lively faith. 

The blessing of various objects by the Church 
proves three things : Fii^st, the fall of man, and the 
passing of the world into the power of him who is 
called ''the prince of this world;" secondly, the so- 
licitude of the Church, that whatever is used by her 
children should be '' sanctified by the word of God 
and prayer-/" and, thirdly, it proves the faith of 



THE TREASURES OF THE RITUAL. 39 

Catholics in times past; because many, if not all of 
these blessings, would never have been instituted had 
they not been asked for by the piety of the faithful. 
It may be further remarked that the prayers recited 
in the several blessings as a rule indicate or express 
both the desire that the article blessed may be con- 
ducive to the spiritual and temporal welfare of those 
for whom it is intended, and also the special grace 
for which the blessing petitions. The number of 
blessings in the Ritual is much greater than the ma- 
jority of Catholics imagine, being at least one hundred 
and twenty-five. These are so many sacramentals or 
vehicles of grace, which the Church makes use of to 
impart not only spiritual but also temporal blessings 
to her children. 

The general rules for the blessing of articles are : 
that the priest who performs the sacred function 
should be vested in surplice and violet stole, com- 
monly, though another color is sometimes required ; 
that he should stand, with head uncovered, attended 
by an acolyte carrying the holy water pot with the 
sprinkler ; and that he should begin with the versicle 
— in Latin, of course — : '' Our help is in the name of 
the Lord ;" to which the acolyte responds: '' Who 
made heaven and earth." V. '' O Lord ! hear my 
prayer." R, '^ And let my cry come to Thee." 
'' The Lord be with you." R " And with thy spirit." 
Then follow the prayer or prayers ; for in many 
cases there are three or even more, but seldom two, for 
the Church prefers odd numbers, as was said above 
with regard to the collects of the Mass. Sometimes 
also an additional number of versicles and responses 
is found ; or, again, one or more psalms or hymns 



40 THE TREASURES OF THE RITUAL. 

form part of the blessing; or, in certain cases, there 
is an exorcism. At the conclusion of the blessing the 
object is usually sprinkled with holy water, and in 
the more solemn blessings — as those of ashes, candles, 
palms, etc., to which the reader is referred — incense 
is also used. 

So great is the variety of blessings found in the 
Ritual that it is not easy to classify them; but some at- 
tempt will be made to group those together that 
seem most nearly related to one another. And first, 
of blessings of persons. There is a blessing for those 
who make a pilgrimage to the holy places of Pales- 
tine and another for them on their return ; a form of 
absolving and blessing persons and fields by a special 
indult from the Holy See. But these are special, 
and are rarely given in our day, at least in this coun- 
try. Those that follow are in more general use. 
Of these is the blessing of St. Blase, which is com- 
monly given on the feast of that saint (Feb. 3d) to 
children as a preventative against diseases of the 
throat. Next comes the blessing of sick adults, 
which is followed by that for pregnant women, for 
the grace of a happy delivery — a blessing that should 
be more frequently asked, Avhen the natural difificul- 
ties of parturition are borne in mind, the transmis- 
sion of original sin, and the unscrupulous methods 
resorted to b}^ too many physicians, and permitted 
by irreligious or indifferently instructed mothers, 
which practices, called by their right names, are noth- 
ing more nor less, in most instances, than the wilful 
murder of the defenceless. Why should not mothers 
have recourse to the Creator to save His creatures 
from the peril in which they are temporarily placed 



THE TREASURES OF THE RITUAL. 41 

rather than use improper means to destroy, most 
probably, their frail lives, and doom them to an eter- 
nal separation from God ? 

Then there is a blessing for infants, that they may 
live to grow up in innocence and holiness, uncontam- 
inated by sin ; another for a child, that it may ob- 
tain the mercy of God, and increase, like the divine 
Child, in wisdom, age, and grace with God and men, 
and attain to a ripe, old age ; and still another for chil- 
dren, assembled in the church for that purpose, in 
which the virtues suitable for their age and state of 
life are besought of God. After these comes a bless- 
ing for sick children who have come to the use of 
reason, that they may be restored to health, to the 
Church, and to their parents. Finally, there is a 
blessing for boys and girls on the feast of the Union 
of the Holy Infancy, asking especially for spiritual 
strength and the grace to guard against temp 
tation. 

Next are found the various blessings of religious 
articles, several of which the reader will find treated 
in separate essays in this work. Among these may 
be mentioned the blessing of a new cross ; the bless- 
ing of a statue of Our Lord, His Blessed Mother, and 
the saints, in the countless styles in which they are 
designed ; the blessing of a church-organ ; of a pro- 
cessional banner ; of the metal for a new bell ; and of 
a girdle in honor of the Blessed Virgin, for health of 
body, purity of soul, and the divine protection. Then 
there is another blessing for a crucifix or a picture 
of the crucifixion ; the simple blessing of a bell, which 
is not intended to be used for a church ; and, lastly, the 
blessing for crosses, crucifixes, rosaries, chaplets, 



42 THE TREASURES OF THE RITUAL. 

Statues, etc., and imparting to them what are called 
the Papal indulgences. 

Another class of objects to which the blessings of 
the Church are imparted are the several kinds of 
buildings. And first, there is the blessing of houses 
on Holy Saturday, in the performance of which the 
priest, clothed in surplice and white stole, and at- 
tended, as usual, by an acolyte, passes from house to 
house, begging that as the blood of the Paschal 
Lamb, which was a figure of the true Lamb of God, 
protected the Israelites in their houses in Egypt 
from the destroying angel, so God would deign to 
send His angels to guard the inmates of these 
houses from all harm. Besides this, there is another 
blessing for dwellings, which may be given at any 
time by a priest ; another for a house ; another for a 
place, which may also be applied to a house ; and a 
blessing for a bed-chamber. Would it not be well for 
Christians, who spend so much of their time in their 
houses, particularly in their bed-chambers, where, 
perhaps they were born, and where they expect to 
die, to have these fortified with the blessings of re- 
ligion ? It is the pious custom of many persons, and it 
shovild be that of all ; and it is with a view of increas- 
ing their knowledge, and thus stimulating their piety 
and their confidence in the divine protection, so lib- 
erally imparted by the Church, the dispenser of 
the graces of the Redemption, that this essay is 
written. Still another blessing for houses is given, 
which is assigned to the feast of the Epiphany, in 
which reference is made to the mysteries which that 
solemnity commemorates. 

The Church, the patron of education and all useful 



THE TREASURES OF THE RITUAL. 43 

knowledge, has also a blessing for a new school, in 
which the spiritual and temporal favors desirable for 
the pupils are besought of Almighty God. Lastly 
there is the blessing of the first stone of any edifice, 
no matter for what purpose it is intended, begging 
of God that w^hat is undertaken for His honor and 
glory may be brought to a successful termination. 

Blessings of articles of food shall next be considered. 
There is, as has been said, a number of blessings in 
the Missal for eatables and a few other things ; but 
they are reproduced in the Ritual, and properly 
come up for treatment in this place. Of living 
things, there is a blessing for the paschal lamb, be- 
seeching God that He would deign to bless it 
through the resurrection of Our Lord Jesus Christ, 
for the welfare of those who wish to partake of it. 
Also a blessing for fowls, with a reference to the action 
of Noe in sacrificing of the animals and fowls saved 
in the ark from the ravages of the deluge, and to 
Moses, at the command of God drawing the line be- 
tween clean and unclean creatures in the Old Dis- 
pensation. This benediction asks that those who 
partake of these creatures may be replenished with 
the divine benediction, and may merit to be nourished 
unto eternal life. Among the blessings for other 
articles of food may be mentioned a blessing for 
fruits and vines ; for eggs ; two for bread ; for new 
fruits ; for any eatable ; for simple oil ; and for wine, 
on the Feast of St. John the Evangelist. This bless- 
ing, where it is given, usuall}^ takes place at the end 
of Mass, while the celebrant is still vested, with the 
exception of the maniple, which he lays aside. It is 
imparted in honor of the apostle St. John, who is 



44 THE TREASURES OF THE RITUAL. 

said to have drunk poisoned wine without being in- 
jured by it ; and the special favor asked is that all 
who partake of it on that day may be protected 
from the evil effects of poison, and from all else det- 
rimental to their health, and may also be preserved 
from sin. To these must be added a blessing for 
bread and cakes ; for cheese and butter ; and, finally 
— peace to the ashes of Father Matthew — one for beer, 
introduced, no doubt, through the influence of some 
pious Bavarian. 

There are many other blessings in the Ritual 
which cannot be brought under distinct heads, but 
which will be treated in some kind of order. Taking, 
in the first place, those which relate to living creat- 
ures, there is one for bees, containing a reference to 
the mystical use of their wax in the service of the 
altar, begging that they may be preserved from 
everything hurtful to them, and that the fruit of 
their labors may redound to the glory of the three 
Divine Persons and of the Blessed Virgin Mary; a 
blessing for herds of cattle and oxen ; for horses and 
other animals ; for animals attacked by a plague; and 
a-nother somewhat similar to it for herds of cattle 
and oxen afflicted with any disease. Then there is 
a deprecator)^ blessing against mice, locusts, grubs, 
and all noxious vermin. While the worldly-minded 
may smile at these things, talk about the Pope's bull 
against the comet, and be joined, tacitly at least, by 
some nominal Catholics — for it is hard for Catholics 
to live in the world without some of them becoming 
contaminated by its sinister influences — the devout 
child of the Church will ever bear in mind that '' every 
best gift and every perfect gift is from above, com- 



THE TREASURES OF THE RITUAL. 45 

ing down from the Father of lights ; " ' that " the 
earth is the Lord's and the fuhiess thereof ; " ^ and 
that all things are under the direction of an all-ruling 
Providence, by whose command or permission 
everything takes place, in the irrational and inani- 
mate creation as well as in the angelic spheres. 

Among the many other blessings of inanimate 
things are the blessing of a new ship ; of gold, 
frankincense, and myrrh on the feast of the Epiph- 
any; of chalk for writing the names of the three 
Magi on the doors of houses ; of seeds and sowed 
fields ; two for railroads and the cars to rui:^on them ; 
of a new bridge ; of a fountain or spring of water; 
of a well ; of fire ; of a limekiln ; of a smelting fur- 
nace ; of seed grain ; of a granary and harvested 
grain ; of a bakery ; of linen or bandages for the 
wounded ; ot every kind of medicine ; of salt and 
vegetables for animals ; of a stable for horses, ox- 
en, and other draught animals ; of a telegraph ; and, 
lastly, there is one for anything whatever for which 
no special blessing is given. 

Besides these and many others not mentioned 
— for all could not be introduced — there is a large 
number reserved to bishops and to the members of 
religious orders or congregations, which cannot be 
imparted by any other priest, unless he receives 
special faculties for that purpose. These faculties 
are commonly given, or may be easily obtained for 
certain articles ; as, for example, investing with the 
Brown Scapular, erecting the Way of the Cross, bless- 
ing the Beads of St. Dominic, etc. 

Not a few of the above blessings might readily 
' St, James, i. 17. 2 Psalms, xxiii. i. 



46 THE TREASURES OF THE RITUAL. 

and naturally have been made the subject of interest- 
ing comments or marginal notes, but it was thought 
better not to interrupt the course of the essay too 
much, and only to give what was deemed necessary 
for a proper understanding of the subject. Such, 
then, are some, though not all of the treasures which 
the Ritual of the Church places at our disposal, kind 
reader ; examine them carefully, and try to avail 
yourself of them as far as your necessities may re- 
quire or your piety prompt; remembering that no 
matter how largely you draw from the treasury of 
divine grace it can never be exhausted. '' Hitherto," 
says Christ, *'you have asked nothing in My name ; 
ask and you shall receive, that your joy may be full." * 

' St. John, xvi. 24. 



THE TREASURES OF THE BREVIARY. 47 



IV. — THE TREASURES OF THE BREVIARY. 

BUT what, the reader will ask, have I to do with 
the Breviary ? Only priests are concerned 
with it. Let us see. Perhaps you have more to do 
with it than you imagine. Is it a small matter that 
in this country alone more than eight thousand priests 
daily spend from an hour to an hour and a half in its 
recitation ? Surely some others also must be bene- 
fited by so holy an exercise. But when it is remem- 
bered that the clergy of the United States form but 
a small fraction of those of the universal Church, the 
importance of this good work will be still more ap- 
parent. 

Any attempt to explain the Breviary, the arrange- 
ment of its parts, and the changes for the different 
seasons, feasts, etc., would tend to confuse the reader 
rather than enlighten him, and will not, for that rea- 
son, be undertaken. But inasmuch as essays have 
been given on the treasures of the Missal and the 
Ritual, it seems fitting that something should also be 
said of the Breviary ; and it is believed the reader 
will find that it is far from being an uninteresting 
volume. 

The Breviary, it is unnecessary to state, is a book 
containing the offices which all priests and others in 
Holy Orders are obliged, under pain of mortal sin, to 
recite daily, unless exempted by a grave reason. It 
is divided into four volumes, similar to one another 
in general outline, and adapted to the four seasons of 



48 THE TREASURES OF THE BREVIARY. 

the year, as the whole in one volume would be too 
unwieldy for general use. The Office is known by 
several names. It is called the Divine Office, because 
it is recited in the divine honor ; the Ecclesiastical 
or Church Office, because it is recited in the name 
and by the command of the Church ; the Canonical 
Office, because it is said according to the sacred can- 
ons or laws of the Church ; and the Breviary, for 
reasons that will appear in the sequel. But by far 
the most common name by which it is known among 
both the clergy and laity is simply the Office. It 
is composed of psalms, canticles, hymns ; lessons 
from the Scripture, the lives of the saints, and the 
homilies or sermons of the Fathers ; prayers, versi- 
cles and responses, with the frequent repetition of the 
Lord's Prayer, the Hail Mary, and the Apostles' 
Creed ; and it is divided into seven parts called the 
canonical hours. These are Matins, with Lauds, so 
named from the Latin word niatittinum (morning), be- 
cause in the primitive Church, and still with some 
religious orders, this part of the Office was said 
early in the morning ; and it is required to be re- 
cited by all priests before Mass, unless hindered by 
a sufficient cause. Then come Prime — that is, firsty 
because it was said at the first hour, or sunrise ; 
Tierce, or third, from its being recited at the third 
hour, or nine o'clock ; Sext, or sixth, which was said 
at the sixth hour, or noon ; None, or nine, recited at 
the ninth hour, or three o'clock ; Vespers, from the 
Latin word vespera (evening), because it was said in 
the evening; and Compline, or the completion, which 
was recited at bed-time, and served both as a fitting 
night-prayer and a completion of the Office. 



THE TREASURES OF THE BREVIARY. 49 

It is to be remarked that the secular clergy and 
some of the religious orders and congregations are 
not bound to recite the Office precisely at these 
hours, being exempted by the nature of their pastor- 
al duties or by their rules. They are permitted to 
say it at any time within the twenty-four hours of the 
day, and as much at a time as they may have the op- 
portunity or the desire to recite ; with the addition- 
al privilege of anticipating Matins and Lauds on the 
previous day, at any time after the middle of the af- 
ternoon, and in some countries after two o'clock. 
It may be further remarked that in the early days of 
the Church many of the faithful were accustomed to 
assist at the whole or a part of the Office, which was 
recited publicly in the church, — in choir, as it is 
called, — a custom which is still continued inmanv of 
the cathedrals and larger churches of the Old World. 

According to the best authorities, the Office is 
substantially of apostolic origin, although it has un- 
dergone a gradual change till it has at length reached 
its present form. In the beginning it was composed 
almost entirely of the Psalms of David, which may 
be called the prayer-book of the early Christians ; 
and they are the groundwork of the Office even at 
the present day. As time went on the Breviary 
gradually assumed its present form, the finishing 
touches being put to it at the recommendation of the 
Council of Trent. The first Breviary corrected b}^ 
the Pope at the request of that august assembly was 
published in the year 1602. All persons obliged to 
the recitation of the Office were commanded to use 
this Breviary and no other, except such religious or- 
ders or churches as could claim for their own partic- 



50 THE TREASURES OF THE BREVIARY. 

ular Office an antiquity of at least two hundred years. 
Previous to that time great latitude had been claimed, 
by many bishops and religious communities in the 
arrangement oi their respective offices and reluc- 
tantly accorded by the Holy See. 

The reason for adopting the name Breviary for the 
book containing the Office, and figuratively for the 
Office itself, has long been a subject of dispute. 
Some authorities maintain that it was so called from 
the fact that it is an abridgment, or epitome, of the 
Sacred Scriptures and the lives of the saints, the 
Latin word breviarium meaning an abstract or abridg- 
ment. Others will have it that the name had its 
origin from the shortening of the Office itself. The 
name was first used at the end of the eleventh cen- 
tury, when the Office was considerably abbreviated. 
The book containing the new Office was called the 
Breviary, or shortened Office, in contradistinction to 
the longer one. This seems to be the stronger rea- 
son for calling it the Breviar}^ and the true origin of 
the term ; because when the two Offices were in use 
— as they were for a considerable time — the new one 
would naturally be distinguished from the other by 
the name of Breviary, or abridgment. 

With regard to the division of the Office into 
seven parts, or hours, there can be no doubt that, as 
it was at first composed almost exclusively of the 
Psalms of the Royal Prophet, so it was divided in 
accordance with his pious custom, as expressed in 
his own words : '' Seven times a day I have given 
praise to Thee, O God ! " ' And though it was some 
time before all the several parts were formed, yet 

1 Psalms, cxviii. 164. 



THE TREASURES OF THE BREVIARY. 5 I 

traces of some, at least, of the hours are found even 
in the da3^s of the apostles. Nor is the opinion of 
some writers improbable, that the apostles, being 
converts from Judaism, adopted a division of prayer 
then in vogue among the Jews, the more devout of 
whom had learned from their great prophet-king to 
divide the day's devotions into seven parts, or at least 
to have a certain number of fixed times for prayer. ^ 
But be that as it may, it is well known that in the 
times of the apostles the day was divided into cer- 
tain hours of prayer. ^ Nor did the apostles permit 
the most important duties, even those of charit3^ to 
interfere with their devotions, so highly did they 
value communion with God. ^ TertuUian, who flour- 
ished in the latter half of the second century, calls 
the third, sixth, and ninth hours the Apostolic Hours; 
the Apostolic Constitutions, which date no later at 
most than the third century, speak of Prime ; and St. 
Cyprian, who lived in the third century, mentions 
Vespers. ^ According to one authority, Compline 
was added by St. Benedict, in the sixth century ; ' but 
another authorit}^ ^ perhaps more deserving of re- 
spect, speaks of it as existing as early as the time of 
St. A mbrose, or in the latter half of the fourth century. 

So much for the origin and divisions of the Office ; 
two points yet more interesting remain to be dis- 
cussed : the excellence of the Office as a form of 
praj^er, and the part the laity have in the fruits of 
its recitation. 

The excellence of the Office is derived from sever- 

1 Daniel, vi. lo. ^ Acts of the Apostles, iii. i ; x. 9. 

^ Acts, vi. 4. ^ "Catholic Dictionary;" article ^Breviary. 

* '*Kirchen-Lexicon." ^ Wapelhorst, p. 351. 



52 THE TREASURES OF THE BREVIARY. 

al sources, the first of which is the matter of which 
it is composed. The greater part of it is the inspired 
word of God, taken from the Scriptures of both the 
Old and New Testaments. Besides, there are 
abridged lives of the most illustrious servants of 
God in every age ; extracts from the homilies and 
sermons of the Fathers of the primitive Church; 
hymns as remarkable for their authorship and liter- 
ary merit as for the sublime truths and pious senti- 
ments which they express ; canticles which, for the 
beauty of their thought and language, have elicited 
the admiration of the learned of all times ; and prayers 
that will never be equalled for their brevity, and 
tenderness and comprehensiveness of expression. 
'* Many private prayers," says St. Liguori, '^ do not 
equal in value only one prayer of the Divine Office, 
as being offered to God in the name of the whole 
Church, and in His own appointed words. Hence 
St. Mary Magdalen of Pazzi says that, in comparison 
with the Divine Office all other prayers and devo- 
tions are of but little merit and efficacy with God. 
Let us be convinced, then, that after the holy sacri- 
fice of the Mass the Church possesses no source, no 
treasure, so abundant as the Office, from which we 
may draw such daily streams of grace." ^ We may 
say with perfect confidence that the Office is the 
most efficacious form of prayer ever composed. 
Nothing approaches it in efficacy but the adorable 
sacrifice of the Mass, which, though accompanied 
with prayers, is not itself a prayer, but a sacrifice. 
The better to be convinced of this important truth, 
let us glance for a moment at the parts of which an 

^ " Sacerdos Sanctificatus," pp. 128, 129. 



THE TREASURES OF THE BREVIARY. 53 

office is composed ; and let us take the office of a 
confessor and bishop, which is one of the shortest, 
and may for other reasons be regarded as one of the 
best samples. It is composed of thirty-eight psalms, 
counting the divisions of the one hundred and eigh- 
teenth psalm, three canticles, eight hymns, nine 
prayers, the Lord's Prayer repeated fourteen times, 
the Hail Mary seven times, the Apostles' Creed 
three times, and the Confiteor once, when recited by 
one person alone. There are three lessons from the 
Sacred Scripture, three from the life of the saint 
whose feast is being celebrated, and three from a 
homily of one of the Fathers on the gospel read 
in the Mass of the saint, with an absolution before 
each three and a blessing before each one. Then 
there are eight little chapters, the Te Deitui once, 
the antiphon of the Blessed Virgin twice, and a 
great number and variety of versicles and responses, 
taken for the most part from the Scripture. The 
mere devout recitation of these by any person must 
call down innumerable graces. 

But another source of excellence of the Office is 
that it is recited by ministers of God, who have 
been raised to the most exalted dignity on earth, 
that they may praise God in the name of all man- 
kind, and petition for graces for all His children. 
Nor is this alU The Office is recited in the name of 
the Church, and by her authority ; and hence it has 
all the influence with God that the spouse of His 
divine Son can give it, with the merit, too, of obedi- 
ence on the part of those who recite it. It is the 
one great public prayer of the Church, as the Mass 
is the one great sacrifice of the Church. x\nd here 



54 THE TREASURES OF THE BREVIARY. 

it is well to pause and explain what is meant by a 
public prayer in the language of the Church. It is 
not necessarily one that is said in public, even by 
the highest dignitary of the Church, but one that 
is recited in the name and by the authority of the 
Church. Hence, for example, if an archbishop were 
to recite the Rosary in his cathedral, and be re- 
sponded to by a crowded audience, it would not be 
public prayer in the meaning of the Church ; while 
it would be a public prayer for a priest, or even a sub- 
deacon, to recite his Office alone in his room : be- 
cause the one acts in his own name, the other in the 
name of the Church. 

Again, the Office is so excellent a form of prayer 
that no indulgence is granted for its recitation, as there 
is none granted for hearing Mass; and this is, per- 
haps, the best evidence we could have of its surpass- 
ing excellence. Much more might be said on this 
point, but this, it is believed, will be sufficient to 
impress the reader with the idea that the Office 
stands alone, and far above all other exercises of 
devotion. But what benefits do you, kind reader, 
derive from the recitation of the Office by the clergy ? 
This is a matter in which you are especially inter- 
ested, and in which it is possible a pleasing revelation 
may be made to you in the concluding portion of this 
essay. 

From the foundation of the world, as we learn 
from both sacred and profane history, certain per- 
sons were set apart to be, as it were, intermediaries 
between the people and God, not only to offer 
sacrifices, which was always the greatest act of 
divine worship, but also to pray for the people, to 



THE TREASURES OF THE BREVIARY. 55 

present their petitions before the divine presence, 
and to solicit such spiritual and temporal favors as 
might be desired. This is true not only of the Church 
of God in all times — whether patriarchal, Jewish, or 
Christian — but it is also true of the heathen nations, 
as is learned from the histories of ancient Egypt, 
Chaldea, Greece, and Rome ; and even from our own 
aboriginal tribes, that had their medicine men, w^hose 
services were so frequently demanded to propitiate 
the powers of the unseen world. 

As regards the Jewish religion, the passages going 
to prove that the priests prayed, as well as offered 
sacrifice for the people, both individually and collec- 
tively, are so numerous that quotation is uncalled for ; 
but nowhere is this more pathetically inculcated than 
in the following passage : '' Between the porch and 
the altar the priests, the Lord's ministers, shall weep, 
and shall say : Spare, O Lord ! spare Thy people ; 
and give not Thy inheritance to reproach, that the 
heathens should rule over them." ^ 

The graces of the Redemption being more numer- 
ous, and flowing from more copious fountains than 
those of the former dispensation, it is naturally to be 
expected that the priests of the New Law, the dis- 
pensers of the mysteries of God, as St. Paul calls 
them, should be entrusted with a more high and 
sacred office, and be vested with more ample pow- 
ers, as the same Apostle writes : " Every high-priest 
taken from among men is ordained for men in the 
things that appertain to God." " In so far as this 
relates to the recitation of the Office, we shall again 
appeal to the authority of St. Liguori, one of the 

1 Joel, ii. 17. 2 Hebrews, v. I. 



56 THE TREASURES OF THE BREVIARY. 

most learned, as well as one of the most holy men 
of modern times ; and in appealing to him we feel 
a security seldom accorded by the Holy See to the 
writings even of a saint — that, namely, that no per- 
son can be molested for adhering to an opinion in 
theological matters advanced by him. Although 
the little work from which the subjoined extracts 
are taken was written for priests, and although the 
extracts themselves are only remotely applicable to 
the lait}^ 3'et, as they go to show both the excellence 
of the Office, and the fact that it is recited for the 
benefit of the whole Church, and not for that of the 
clergy only, as is too generally supposed, they will 
be given as they stand : 

'' To those," says the saint, " who are deputed by 
the Church to recite the Canonical Hours two very 
great and important offices are entrusted — that of 
praising and glorifying God and that of imploring 
the divine mercies upon all Christian people. . . . The 
Church has appointed her ministers to sing the Di- 
vine Office that men on earth may join with the 
blessed in heaven in honoring their common Creator. 
. . . As seculars are constantly distracted with the af- 
fairs of the world. Holy Church has appointed her 
ministers to implore for themselves and for all the 
people of Christ the assistance of His divine majesty 
through the different hours of the day. For this end 
the Office is divided into seven canonical hours, 
that there may be always some praying for all, and 
in the best form of prayer; inasmuch as the Divine 
Office is nothing less than a memorial drawn up for 
us by God Himself, through which He may more 
readily hear our prayers, and succor us in our Jie- 



THE TREASURES OF THE BREVIARY. 57 

cessities." And, addressing priests, he continues: 
'' Consider that the Church charges you as her min- 
isters to go and praise the Lord, and to implore His 
divine mercies for all mankind. ... In a word, think 
that you are going to speak to Him of your own 
welfare and of that of the whole Church ; and re- 
flect that He then regards you with greater love, and 
listens more propitiously to your petitions." ' 

Have you not now, kind reader, an answer to 
your question : What have I to do with the Breviary ? 
When, then, you see a priest recite his Office, wheth- 
er in the leisure that a limited amount of parochial 
duties places at his disposal, or in the moments 
snatched from rest, sleep, or the multifarious and 
distracting parish work of a large congregation, do 
not fail to remember that you, without any effort or 
exertion on your part, are sharing in his prayers; 
and let your heart well up with sentiments of grati- 
tude to God, Whose infinite wisdom has ordered all 
things with such love for you, and with thankfulness 
to the good priest, who has perhaps deprived him- 
self of much-needed rest that he might approach the 
throne of divine mercy to present your spiritual and 
temporal necessities there, wholly unknown to you. 
Not until the day of the final reckoning will you un- 
derstand how deeply you may be indebted for signal 
graces to some priest, who perhaps refused your 
urgent invitation to dinner, tea, or an excursion, that 
he might say his Office with more leisure and recol- 
lection. The recitation of the Breviary is only one 
more evidence of the truth that priests are not or- 
dained for themselves, but for the people. 

' ^' Sacerdos Sanctificatus," pp. 126-135. 



58 THE SIGN OF THE CROSS. 



v.— THE SIGN OF THE CROSS. 

THE execution of criminals in the early ages of 
the world, and until a comparatively recent 
date, was marked by extreme cruelty and barbarity.' 
A favorite way of inflicting capital punishment among 
many nations was that of hanging criminals to trees. 
This practice apparently led to the adoption of cross- 
es for a similar purpose. Execution by crucifixion, 
of which traces are to be found from the remotest 
times among the nations of the East and North, was 
carried into effect in two ways : the sufferer was 
either bound to a tree or to an upright stake, some- 
times after being impaled, and there left to perish ; 
or, again, nails were driven through his hands and 
feet, and his limbs were also sometimes secured by 
cords. In time a horizontal bar was fixed to the 
upright post, and the victim's hands were stretched 
out upon it. Such, as we learn from the Gospel nar- 
rative, was the manner in which our divine Redeem- 
er was crucified. 

The earliest mention we have of this manner of 
executing criminals was at the time of King David, 
more than a thousand years before the beginning of 
the Christian era. The Old Testament states that the 
Gabaonites demanded from the Jewish king seven 
persons of the house of Saul, that they might be cru- 

^ 'Manners, Customs, and Dress during the Middle Ages." — Lacroix, 
pp. 407 et seq. 



THE SIGN OF THE CROSS. 59 

cified to appease that people for the treacheries and 
cruelties practised by King Saul against their nation. ' 
Although the cross was an instrument of torture, 
there is conclusive evidence, according to certain 
writers, that it was also honored in almost every 
nation. The following extract from one of these 
writers will be given as a sample : '' From the dawn 
of organized paganism in the Eastern world to the 
final establishment of Christianity in the Western, 
the cross was undoubtedly one of the commonest 
and most sacred of symbolical monuments ; and, to 
a remarkable extent, it is still in almost every land 
where that of Calvary is unrecognized or unknown. 
Apart from any distinctions of social or intellectual 
superiority, or caste, color, nationality, or location 
in either hemisphere, it appears to have been the 
aboriginal possession of every people of antiquity. . . . 
The extraordinary sanctity attaching to the symbol, 
in every age and under every variety of circumstan- 
ces, justified any expenditure incurred in its fabrica- 
tion or embellishment ; hence the most persistent 
labor, the most consummate ingenuity, were lavished 
upon it. In Egypt, Assyria, and Britain it was em- 
blematic of creative power and eternity ; in India, 
China, and Scandinavia, of heaven and immortality ; 
in the two Americas, rejuvenescence and freedom 
from physical suffering ; while in both hemispheres it 
was the s)^mbol of the resurrection, or ' the sign of 
the life to come ; ' and, finally, in all heathen commu- 
nities, without exception, it was the emphatic type, 
the sole enduring evidence, of the divine unit3\"^ 

^ II. Kings, xxi. 6 ] I. Esdras, vi. 11. 
2 Edinbicrg Review^ July, 1870. 



6o THE SIGN OF THE CROSS. 

The early explorers and missionaries of Mexico, 
Central America, and Peru, found numerous crosses 
in those countries ; and many are still to be seen 
among the ruins of their cities and temples. ^ 

That the crosses found among all the pagan nations 
of antiquity were nothing more than the Egyptian 
** Tau^' or '' Symbol of Life,"" a deification of the 
productive powers of nature, with different shades 
of signification attached to it by different peoples, 
appears certain. But it is a little remarkable that 
what was the symbol of the earthly life among pagans 
should be the symbol of the spiritual and heavenly life 
among Christians. From the dawn of Christianity 
the cross became the symbol of hope, an object of 
religious veneration ; and, in later times, it has also 
become one of the most common ornaments. 

After the discovery of the true cross in the year 
326 by St. Helena, the mother of the Eaiperor 
Constantine, that monarch issued a decree forbid- 
ding the cross to be used thereafter in the execution 
of criminals. From that time the veneration which 
the Christians had shown it in secret from the begin- 
ning received a fresh impulse ; and since that au- 
spicious day nothing is more characteristic of the 
followers of Christ than the veneration they enter- 
tain for the sacred instrument of man's redemption. 

As a religious symbol, the sign of the cross is a 
sacramental, and the principal one in use among 
Christians. As made upon the person it is formed in 
three different ways. That in use in the early ages 
of the Church was small, and was made with the 
thumb of the right hand, most commonly on the 

1 *-* Conquest of Mexico," Prescott, vol. iii., p. 368. 



THE SIGN OF THE CROSS. 6 1 

forehead ; but it was also made on any part of the 
body. The constant use of the sign of the cross by 
the first Christians, and, much more, the fact that 
they were surrounded by heathens to whom the 
sacred sign would have betrayed their faith and put 
them in danger of persecution, or would have ex- 
posed the sign itself to mockery, rendered it nec- 
essary for them to make it in such a manner as not 
to be observed. Next, there is the triple sign, made 
with the thumb on the forehead, the mouth, and the 
breast. At present this form is used more commonly 
by the Germans than, perhaps, by any other people. 
It is also prescribed in the Mass at the beginning of 
each of the gospels, but nowhere else in the liturgy. 
Lastl}^ the sign of the cross by excellence is that 
which is made by putting the right hand to the fore- 
head, then under the breast, then to the left and to the 
right shoulder. The sign of the cross shall be consid- 
ered from two points of view : as used by the faith- 
ful in their devotions, and as employed in the sacred 
functions of religion. 

The devotion of the early Christians to the sign 
of the cross was extraordinary, and it attests the 
power they found to dwell in that sacred emblem. 
St. Cyprian, Bishop of Carthage, cries out : '' O Lord, 
Thou hast bequeathed to us three imperishable 
things : the chalice of Thy blood, the sign of the 
cross, and the example of Thy sufferings ! " ' Ter- 
tuUian bears witness to the frequent use of the sign 
of the cross by the Christians of the second century: 

1 The extracts from the Fathers given in this essay are taken, for the 
most part, from ** The Sign of the Cross in the Nineteenth Century," by 
Mgr. Gaume. 



62 THE SIGN OF THE CROSS. 

'' At every motion, and every step," he says, " enter- 
ing in or going out, wlien dressing, bathing, going 
to meals, lighting the lamps, sleeping, or sitting, 
whatever we do, or whithersoever we go, we mark 
our foreheads with the sign of the cross." St. 
Basil writes : '' To make the sign of the cross over 
those who place their hope in Jesus Christ is the 
first and best known thing among us." Not to 
mention others, St. Gaudentius says : ^* Let the sign 
of the cross be continually made on the heart, on 
the mouth, on the forehead, at table, at the bath, in bed, 
coming in and going out, in joy and sadness, sitting, 
standing, speaking, walking— in short, in all our actions. 
Let us make it on our breasts and all our members, 
that we may be entirely covered with this invinci- 
ble armor of Christians." The writings of the 
Fathers abound in similar passages ; but the follow- 
ing from St. John Chrysostom is worthy of the 
prince of Christian orators : — 

'' More precious than the universe, the cross glit- 
ters on the diadems of emperors. Everywhere it is 
present to my view. I find it among princes and 
subjects, men and women, virgins and married people, 
slaves and freemen. All continually trace it on the 
noblest part of the body, the forehead, where it 
shines like a column of glory. At the sacred table, 
it is there ; in the ordination of priests, it is there ; in 
the mystic Supper of Our Saviour, it is there. It is 
drawn on every part of the horizon — on the tops of 
houses, on public places, in inhabited parts and in 
deserts; on roads, on mountains, in woods, on hills, 
on the sea, on the masts of ships, on islands, on win- 
dows, over doors, on the necks of Christians, on beds, 



THE SIGN OF THE CROSS. 63 

on garments, books, arms, and banquet couches, in 
feasts, on gold and silver vessels, on precious stones, 
on the pictures of the apartments. It is made over 
sick animals, over those possessed by the demon ; in 
war, in peace, by day, by night, in pleasant reunions 
and in penitential assemblies. It is, who shall seek 
first the protection of this admirable sign. What is 
there surprising in this? The sign of the cross is 
the type of our deliverance, the monument of the liber- 
ation of mankind, the souvenir of the forbearance of 
Our Lord. When 3^ou make it, remember what has 
been given for your ransom, and you will be the slave 
of no one. Make it, then, not only with your fingers, 
but with your faith. If you thus engrave it on your 
forehead, no impure spirit will dare to stand before 
you. He sees the blade with which he has been 
wounded, the sword with which he has received his 
death-blow." 

It was with good reason that the early Christians 
paid so great reverence to the sign of the cross. 
They had learned from experience that it is the sym- 
bol of power, as St. Cyril of Jerusalem writes : " This 
sign is a powerful protection. It is gratuitous, be- 
cause of the poor ; easy, because of the weak ; a ben- 
efit from God, the standard of the faithful, the terror 
of demons." Armed with this sacred sign the mar- 
tyrs went forth to battle with the wild beasts of the 
amphitheatre ; walked calmly to the stake to be 
burned ; bowed their necks to the sword, or exposed 
their bodies to the lash. They braved the terrors of 
the dungeon, or went willingly into exile. Even 
tender virgins and children defied the power of the 
tyrant, and suffered death in its most terrible forms ; 



64 THE SIGN OF THE CROSS. 

while thousands sought the lonely deserts to practise 
a life-long penance, with no companions but the wild 
beasts, sustained and encouraged by the same never- 
failing source of supernatural strength. 

By the same sign the saints have wrought innu- 
merable miracles. It is related of St. Bernard, to men- 
tion no others, that he restored sight to more than 
thirty blind persons by virtue of the sign of man's 
redemption. *' Such is the power of the sign of the 
cross," says Origen, '' that if we place it before our 
eyes, if w^e keep it faithfully in our heart, neither 
concupiscence, nor voluptuousness, nor anger can 
resist it ; at its appearance the whole army of the 
flesh and sin takes to flight.'* The sign of the cross 
is also a source of knowledge. The form of words 
uttered in making it, together with the action that 
accompanies them, teaches the principal mysteries 
of religion. The words '' in the name," instead of 
" the names," express the fundamental truth of the 
unity of God ; while the mention of the Father, the 
Son, and the Holy Ghost, declares that in this one 
God there are three Persons, and thus teaches the 
mystery of the Adorable Trinity. The incarnation, 
death, and resurrection of Our Saviour are recalled by 
the form of the cross traced with the hand. No for- 
mula could be more comprehensive and, at the same 
time, more simple. The sign of the cross is no less 
a prayer. It is an appeal to heaven, made in the 
name of Him Who in submission to the will of His 
Father ''humbled Himself, becoming obedient unto 
death, even to the death of the cross ;" ' of Him Who 
declared that, " if 3^ou ask the Father anything 

^ Philippians, ii. 8. 



THE SIGN OF THE CROSS. 65 

in My name He will give it you." ^ Hence Christians 
have learned to begin and end their devotions with 
the sign of the cross, to render their petitions more 
acceptable at the throne of grace. 

But especially is the sign of the cross a shield and 
safeguard against the temptations and dangers that 
threaten the life of the soul. The Fathers of the 
Church have insisted very strongly on this point, 
and a few extracts will be given from their writings. 
And here 1 shall pause to remark that I have drawn, 
and shall continue to draw freely from the Fathers, 
preferring their own words to their ideas clothed in 
the language of another. Their voices, echoing 
down through the vista of ages, instruct, encourage, 
admonish, and at times rebuke us for the coldness of 
our devotion to the sign which they cherished as 
a priceless inheritance. Prudentius instructs the 
Christians of his day in these words : '* When, at the 
call of sleep, you go to your chaste couch, make the 
sign of the cross on your forehead and heart. The 
cross will preserve you from all sin; before it will fly 
the powers of darkness ; the soul, sanctified by this 
sign, cannot waver." St. Chrysostom continues in 
the same strain : '' Do you feel your heart inflamed ? 
Make the sign of the cross on your breast, and 3^our 
anger will be dissipated like smoke." And St. Max- 
imus of Turin : '' It is from the sign of the cross we 
must expect the cure of all our wounds. If the ven- 
om of avarice be diffused through our veins^ let us 
make the sign of the cross, and the venom will be ex- 
pelled. If the scorpion of voluptuousness sting us, 
let us have recourse to the same means, and we shall be 
I St. John, xvi. 23. 



66 THE SIGN OF THE CROSS. 

healed. If grossly terrestrial thoughts seek to defile 
us, let us again have recourse to the sign of the cross, 
and we shall live the divine life." St. Bernard adds : 
" Who is the man so completely master of his thoughts 
as never to have impure ones? But it is necessary 
to repress their attacks immediately, that we may 
vanquish the enemy where he hoped to triumph. 
The infallible means of success is to make the sign of 
the cross." St. Gregory of Tours says : *' Whatever 
may be the temptations that oppress us, we must re- 
pulse them. For this end we should make, not care- 
lessly, but carefully, the sign of the cross, either on 
our forehead or on our breast." St. Gregory Nazian- 
zen thus defied the demon : '' If you dare to attack 
me at the moment of my death, beware ; for I shall 
put you shamefully to flight by the sign of the cross." 
At the risk of heaping up unnecessary proofs of 
the efficacy of the sign of the cross, a few more ex- 
tracts will be given from the Fathers. We are their 
successors in the faith and in the world : let their de- 
votion to the consoling emblem of man's redemp- 
tion stimulate us to be truly their successors in our 
constant and confiding use of the same sacred pano- 
ply. Says St. Cyril of Jerusalem : '' Let us make 
the sign of the cross boldly and courageously. 
When the demons see it they are reminded of the 
Crucified ; they take to flight ; they hide themselves 
and leave us." Origen continues: '^ Let us bear on 
our foreheads the immortal standard. The sight of 
it makes the demons tremble. The}^ who fear not 
the gilded capitols tremble at the sign of the cross." 
St. Augustine answers for the Western Church in 
these words : '' It is with the symbol and sign of the 



THE SIGN OF THE CROSS. 67 

cross that we must march to meet the enemy. 
Clothed with this armor, the Christian will easily 
triumph over this proud and ancient tyrant. The 
cross is sufficient to cause all the machinations of 
the spirit of darkness to perish." St. Jerome, the 
illustrious hermit of Bethlehem, expresses his confi- 
dence in the cross in these terms : '' The sign of the 
cross is a buckler which shields us from the burning 
arrowsofthe demon." Finally, Lactantius remarks: 
*' Whoever wishes to know the power of the sign of 
the cross has onl}' to consider how formidable it is 
to the demons. When adjured in the name of Je- 
sus Christ, it forces them to leave the bodies of the 
possessed. What is there in this to wonder at ? 
When the Son of God was on earth, with one word 
He put the demons to flight, and restored peace and 
health to their unfortunate victims. To-day His 
disciples expel those same unclean spirits in the name 
of their Master and by the sign of the cross." Let 
this suffice, where much more might be said, regard- 
ing the use of the sacred emblem of man's redemp- 
tion among Christians. Turn we now to the employ- 
ment of it in the august ceremonies of religion. 

The sign of the cross is met with everjMvhere in the 
liturgy of the Church. No ceremony is performed 
without it. The hands of the priest are conse- 
crated with the holy oil to enable them to confer bless- 
ings by the sign of the cross. In the course of the 
ceremony of ordination the bishop anoints the inte- 
rior of his hands with the Oil of Catechumens, reciting 
at the same time the prayer: "Vouchsafe, O Lord, 
to consecrate these hands by this unction and our 
blessing, that whatsoever they bless may be blessed, 



68 THE SIGN OF THE CROSS. 

and whatsoever they consecrate may be consecrated 
and sanctified, in the name of Our Lord Jesus Christ." 

With these words is conferred on the priest such 
power over material objects, no matter what they 
ma}^ be, that he can bless them b}^ simply making 
the sign of the cross over them, without it being 
necessary for him to utter any form of words, except, 
of course, in such cases as the Holy See requires a 
particular form for the blessing of certain things. 
He can, by merely making the sign of the cross, con- 
fer on beads, medals, statues, crucifixes, etc., the Pa- 
pal indulgences, so that a person who is otherwise dis- 
posed can gain all these indulgences by having one of 
those blessed objects in his possession. 

Thenumber of times in which the sign of the cross 
is made in the ritual blessings of the Church is all 
but countless. In the blessing of holy water, for ex- 
ample, it is made twelve times. All the sacraments 
are administered with the use of the sign of the cross 
at least once, while in some of them it is employed a 
number of times. In baptism it is made fourteen 
times ; in extreme unction, seventeen times. In the 
recitation of the Divine Oflfice it is prescribed a 
great number of times. But these last crosses, unlike 
those of the Mass and the sacraments, are not of ob- 
ligation, except when the Office is said in choir; and 
hence they may be dispensed with for sufficient 
cause, at the discretion of the person reciting the 
Office. It is related of St. Patrick that while recit- 
ing the Office he signed himself almost constantly 
with the sign of the cross. 

It is superfluous to state that the sign of the cross 
is made very frequently in the adorable sacrifice of 



THE SIGN OF THE CROSS. 69 

the Mass ; but it may not be generally known that 
during an ordinary Mass the celebrant makes it in 
the various ceremonies no less than forty-live times, 
besides the little triple crosses, already mentioned, 
at the beginning of the gospels. There is one point, 
however, with regard to the sign of the cross made 
in the Mass that seems to call for an explanation. 
'' It is natural that the Church, accustomed to bless 
everything with the sign of the cross, should so bless 
the unconsecrated bread and wine. But it is surpris- 
ing at first sight that the sign of the cross should fre- 
quently be made over the body and blood of Christ. 
Many explanations have been given, but the truth 
seems to be that no single explanation meets all dif- 
ficulties, and that the sign of the cross is made over 
the consecrated species for several reasons. Usually 
the rite is made to indicate the blessing which flows 
from the body and blood of Christ." The sign of 
the cross at the words immediatel}^ preceding the 
Pater Nosier — *' Through whom, O Lord, Thou 
dost ever create all those good things, sanctifiest 
them, givest them life, blessest them, and bestowest 
them upon us " — were originally meant to be made 
over the eulogia, or blessed bread, placed on the altar 
and then given to those w^ho did not communicate. 
And here an explanation of the eulogia may not be 
out of place. 

One of the great characteristics of the Church is 
the unity of its members in one body, with Christ as 
the head. This unity is admirably expressed in both 
the elements from which the Holy Eucharist is con- 
secrated : bread being made from a countless num- 
ber of wheat grains, and wine being pressed from 



70 THE SIGN OF THE CROSS. 

myriads of grapes. The Blessed Sacrament is, then — 
both from its matter before consecration and from 
Him Whose flesh and blood it becomes by conse- 
cration — the special bond of union among the faith- 
ful. As the Apostle says : " We being many are 
one bread." ' ^' However, when many of the faith- 
ful no longer communicated as a matter of course 
at every Mass, the need was felt of showing b}^ some 
outward sign that they w^ere in full communion with 
the Church. Accordingly, the celebrant conse- 
crated so much only of the bread placed on the altar 
as was needed for the communicants ; the rest was 
merely blessed, and distributed to those who did 
not actually communicate, though they had the 
right to do so. The eulogia (something blessed) then 
was a substitute, though, of course, a most imperfect 
one, for the Holy Communion ; whence the Greek 
name, antidoton — ^ that which is given instead.' 
The custom could scarcely have risen before the 
third century. In the fourth it was well known 
throughout the East ; in the West we find it men- 
tioned by Gregory of Tours in the sixth century. 
The bread used was sometimes the same as that 
which was set aside for consecration ; sometimes 
ordinary bread was placed on the altar, and used for 
the eulogia. Usually the latter bread was blessed 
after the offertory ; but sometimes, as Honorius of 
Autun tells us, at the end of Mass. The Council 
of Nantes gives a form of benediction which the 
Church still employs in the blessing of the bread at 
Easter." Traces of this custom still exist in some 
French and Canadian churches, as well as among 
the Greeks. 

1 I. Cor. X. 17. 



THE SIGN OF THE CROSS. 7 I 

'' The signs of the cross made with the Host in the 
Mass, immediately after those referred to above, at 
the words, * Through Him, and with Him, and in Him, 
is unto Thee, God the Father Almighty in the unit}^ 
of the Holy Ghost, all honor and glory, * probably 
arose from the custom of making the sign of the 
cross in naming the persons of the Blessed Trinity. 
Such, at least, is the result of Bishop Hefele's careful 
investigation of the subject. The mystical interpre- 
tations of Gavantus and Merati deserve all respect, 
but scarcely explain theactualoriginof the practice." ^ 
To return from this digression : so frequent is the use 
of the sign of the cross in the sacred functions of re- 
ligion, that one can hardly look for a moment at a 
priest performing any of the sacred ceremonies of 
his ministry without seeing him make the sign of 
our redemption. 

A very important inquiry for all here presents it- 
self. It is : Has the Church granted any indulgences 
to the use of the sign of the cross? and, if so, what 
are they ? They are these : Pope Pius IX., by a brief 
of July 28, 1863, granted to all the faithful every 
time that w^ith at least contrite heart they shall make 
the sign of the cross, invoking at the sam.e time the 
Blessed Trinity with the words, '' In the name of the 
Father, and of the Son, and of the Holy Ghost," an 
indulgence of fifty da3'S. And by another brief of 
March 23, 1876, the same Sovereign Pontiff granted 
an indulgence of one hundred days to those who 
make the sign of the cross with holy water, with the 
same conditions and the same form of words. ^ It is 
well to note that the words to be used in making the 

1 " Catholic Dictionary," pp. 236, 322, 323. 2 Raccolta, p. 4. 



72 THE SIGN OF THE CROSS. 

sign of the cross with holy water are not, '' Glory be 
to the Father," etc., as some persons imagine, but 
the formula, '' In the name," etc. 

When we are assured by the Christians of all ages, 
but especially by those of the first centuries, that we 
have so powerful a weapon as the sign of the cross 
at our command, it is much to be regretted that we 
should make so little use of it. Never did the world 
array before the child of God enemies so numerous 
or so insidious as at the present time. They assail 
him on every side ; and not with the sword or with 
fire, but with false philosophy, with pride of intellect, 
with religious indifference, with materialism; against 
which it is more difficult to combat for a lifetime than 
it would be to gain the martyr's crown in a momen- 
tary struggle in the amphitheatre. If the first Chris- 
tians, trained in the school of the apostles and their 
immediate successors, regarded as necessary the fre- 
quent use of the sign of the cross, why should we all 
but abandon it ? Are we stronger than they ? Is 
not the very opposite the truth ? Why, then, do we 
not return to the pious custom of our fathers in the 
faith ? Why disarm ourselves in the very presence 
of the enemy ? 

Still more deserving of censure are those who in- 
deed make the sign of the cross, but make it careless- 
ly. If a person were to stand fifteen minutes at the 
door of almost any of our churches on a Sunday 
morning, and look at the motions gone through by 
not a few of those who enter, he would be safe in 
concluding that if they were reproduced on paper 
they might as readily be taken for a Chinese manu- 
script as for anything else ; but it would require a 



THE SIGN OF THE CROSS. 73 

stretch of the imagination to see in many of them 
what they were intended to represent. It may be 
seriously doubted whether such careless persons re- 
ceive the graces or gain the indulgences attached to 
a proper use of this sacred sign. It is indeed true 
that there is a tendency to do mechanically what a 
person has to do often ; but for that very reason, if 
for no other, particular attention should be bestowed 
on such things. A careful examination of the man- 
ner in which they make the sign of the cross would 
be productive of good to many persons. 

But what shall be said of those who are ashamed 
to make the sign of the cross ? We should not, on 
the one hand, parade what is sacred unnecessarily 
before the world, on account of the disposition there 
is in so many persons to scoff at whatever others re- 
gard as holy ; but, when circumstances require it, we 
should not, on the other hand, hesitate to sign our- 
selves with the symbol of man's redemption. The 
sign of the cross inspires us with respect for our- 
selves by teaching us our true dignity. It reminds 
us that we are the brothers of Jesus Christ. It sanc- 
tifies our members with the sanctification which it 
derived from His. It stamps the unity of God on 
our forehead, the seat of the mind ; it seals our heart 
and breast with the remembrance of the love of the 
Father ; it strengthens our shoulders to bear the 
cross of the Son ; and it maintains an unbroken union 
of love with the three Divine Persons by means of 
the Holy Ghost. 

*^ In making the sign of the cross," says Mgr. 
Gaume, '' we have behind us, around us, with us, all 
the great men and grand ages of the East and 



74 THE SIGN OF THE CROSS. 

West— all the immortal Catholic nation. . . .In making 
the sign of the cross we cover ourselves and crea- 
tures with an invincible armor. In not making it 
we disarm ourselves, and expose both ourselves and 
creatures to the gravest perils." ^ 

All this being true, what opinion are we to form of 
non-Catholics, not a few of whom have an almost 
fiendish hatred of the sign of the cross? Yet, were 
they to use it, it would be the marking upon them- 
selves of the instrument upon which the salvation of 
mankind, and their own, if they are to be saved, was 
wrought. And, withal, how illogical they are ! Wit- 
ness with what respect the Liberty Bell is cherished, 
and how it was almost worshipped during its recent 
trip to New Orleans. Witness the care with which 
the relics of Liberty Hall, Philadelphia, are guarded. 
Witness the enthusiasm of the people to have some 
souvenir of the place where the late General Grant 
died ; how people went so far as to carry away 
branches of the trees that grew near the cottage in 
which he breathed his last. Witness, finally, how 
almost every person has some highly-prized relic of 
a departed parent or ancestor. And why all this ? 
Because it is natural to man, and because it is enno- 
bling in him, although his enthusiasm frequently 
carries it to excess. Must Catholics, then, be ma- 
ligned and called idolaters for following the prompt- 
ings of nature in the worship of nature's God? Must 
we be asked to honor the sword of George Washing- 
ton because it achieved our liberation from the t3^r- 
anny of England, and then censured for venerating 
the cross of Jesus Christ that freed us from the thral- 

^ '' The Sign of the Cross in the Nineteenth Century," p. 296 



THE SIGN OF THE CROSS. 75 

dom of Satan ? The man who should be so heartless 
as to insult his mother's picture would be justly cen- 
sured by all the world as an inhuman wretch. Let 
the same world decide whether he is less deserving 
of censure — to put it in a very mild form — who in- 
sults the cross of Christ. Of such so-called Chris- 
tians let St. Paul be the judge, who cried out : '' God 
forbid that I should glory, save in the cross of Our 
Lord Jesus Christ! ''' 

I shall conclude with two extracts from the Fathers. 
Says St. Ephraim : " The sign of the cross is the 
invincible armor of the Christian. Soldier of Christ, 
let this armor never leave 3^ou, either by day or by 
night, at any moment, or in any place ; without it 
undertake nothing. Whether 3^ou be asleep or awake, 
watching or walking, eating or drinking, sailing on 
sea or crossing rivers, have this breastplate ever on 
you. Adorn and protect each of your members with 
this victorious sign, and nothing can injure you. 
There is no buckler so powerful against the darts of 
the enemy. At the sign of this the infernal powers, af- 
frighted and trembling, take to flight.'* And St. John 
Chrysostom adds : '^ Never leave your house without 
making the sign of the cross. It will be to 3^ou a staff, 
a weapon, an impregnable fortress. Neither man 
nor demon will dare to attack 3^ou, seeing 3- ou cov- 
ered with such powerful armor. Let this sign teach 
you that you are a soldier, ready to combat against 
the demons, and ready to fight for the crown of jus- 
tice. Are you ignorant of what the cross has done ? 
It has vanquished death, destro3^ed sin, emptied hell, 
dethroned Satan, and resuscitated the universe. 
Would you, then, doubt its power?" 

1 Gal. vi. 14, 



76 THE STATIONS OR WAY OF THE CROSS. 



VI.— THE STATIONS OR WAY OF THE CROSS. 

THE times change, and we change in them ; 
and one of the saddest of these changes is that 
which makes us averse to the practice of corporal 
mortification, on the one hand, and, on the other, 
prompts too many among us to harmonize with the 
pernicious principle of Protestantism by desiring to 
take the interpretation of the laws of the Church as 
of all other law into our own hands. Yet, notwith- 
standing this, our Holy Mother the Church tempers 
her laws as far as possible to the weakness of her 
children, and instead of exacting the rigorous penan- 
ces of former ages, to which we are almost entire 
strangers, permits us to satisfy for temporal punish- 
ment on the easier condition of gaining indulgences. 
Not only so, but she mitigates the conditions of many 
of these from time to time, so much so that she would 
almost appear to have lost sight of her former rigor- 
ous discipline. While this should humble us, by 
reminding us that we lack the masculine energy of 
the Christians of other days, it should also be a strong 
inducement for us to gain as many indulgences as 
possible. It is easier to gain indulgences here than 
it will be to burn in purgatory hereafter. 

The Way of the Cross is a devotional exercise, 
which, while most profitable in itself, is also more 
liberally enriched with indulgences than any other in 
the entire range of approved devotions. It is called, in- 



THE STATIONS OK WAY OF THE CROSS. 77 

discriminately, '' The Way of the Cross" and '' The 
Stations of the Cross ; " and, although the former is 
the more correct, both are perfectly inteUigible to 
Christians. How noble the origin of this holy ex- 
ercise ! Jesus Christ it was who first performed the 
devout exercise of the Way of the Cross, carrying the 
instrument of man's redemption on His mangled and 
bleeding shoulders, and marking each step of the 
painful journey with His most precious blood — blood 
which the thoughtless crowd trod ruthlessly into 
the dust and mire, regardless of its infinite value and 
of the myriads of angels who bent before its ever)^ 
drop in profoundest adoration. Nothing need be 
said here of this first Way of the Cross ; it is indelibly 
engraven on the minds and hearts of all reflecting 
Christians. But let us ask, To whom do we owe the 
exercise of the Stations of the Cross? This beauti- 
ful and inspiring devotion is due, beyond all doubt, 
to none other than the august Mother of God, the 
Queen of martyrs. From the moment the Archangel 
Gabriel saluted Mary as the Mother of the long ex- 
pected Messias, she knew, both from the Scriptures 
of the Old Testament, which doubtless she had 
read and heard explained during her stay in the 
temple, and also from her more than seraphic con- 
templation of the mission of the Man of sorrows, 
that His Mother must of necessity be the Dolorous 
Mother. But after the presentation of her divine 
Infant in the temple, when holy Simeon foretold that 
her Child was set for the ruin as well as for the re- 
demption of many in Israel, and for a sign that should 
be contradicted, and that a sword of sorrow should 
pierce her own soul on account of Him, the sorrow- 



78 THE STATIONS OR WAY OF THE CROSS. 

ful way was ever present to her mind. Whether an 
exile in distant and inhospitable Egypt, or at home 
in her quiet retreat at Nazareth, or accompanying 
her divine Son during His public ministry, this 
sorrowful way was never lost sight of. But when it 
came to be made in the reality, itfar exceeded all ideas 
of it that even the mind of Mary was capable of form- 
ing. And once past, it could not be forgotten. The 
different places that marked the more than common 
sufferings of her Son and her God were indelibly 
engraven on her memory ; and when His mission on 
earth was accomplished she would visit these sad 
scenes either alone or accompanied by other holy 
women, and there devoutly meditate on the love of 
God for man. It was thus she became the founder 
of one of the most fruitful devotions of holy Church. 
Of the stations some are referred to in the sa- 
cred Scriptures, as the first, second, fifth, etc. ; while 
the others have been handed down by the constant 
tradition of the Church, as the third, fourth, seventh, 
etc. The number of the stations, although gener- 
ally fourteen or fifteen, was not at first authoritative- 
ly fixed ; and we learn from a statute of the Arch- 
diocese of Vienna, as late as February 25, 1799, 
that the number of stations there was but eleven.^ 
This, however, must have been a local custom, ap- 
proved by the proper ecclesiastical authority ; for 
according to the rules laid down by Pope Clement 
XII., April 3, I73i,the number of the stations was 
fixed for all future time at fourteen. It may be re- 
marked, as is learned from the same decree, that 
little chapels were sometimes erected for the sta- 

^ " Kirchen-Lexicon," vol. vi., p. 274. 



THE STATIONS OR WAY OF THE CROSS. 79 

tions when they were set up outside the church. 
No better idea of the high character and inesti- 
mable value of the Way of the Cross can be conveyed 
to the mind of the reader than that contained in the 
following quotation from the Raccolta (pp. 102, 103) : 
'' Among the devotional exercises which have for 
their object meditation on the Passion, Cross, and 
Death of Our Lord and Saviour Jesus Christ, the 
sovereign means for the conversion of sinners, for 
the renovation of the tepid, and for the sanctifica- 
tion of the just, one of the chief has ever been the 
exercise of the Way of the Cross. This devotion, 
continued in an unbroken tradition from the time 
Jesus Christ ascended into heaven, arose first in Je- 
rusalem, amongst the Christians who dwelt there, 
out of veneration for those sacred spots which were 
sanctified by the sufferings of our divine Redeemer. 
From that time, as we learn from St. Jerome, Chris- 
tians were wont to visit the holy places in crowds ; 
and the gathering of the faithful, he says, even from 
the farthest corners of the earth, to visit the holy 
places, continued to his own time. From Jerusalem 
this devout exercise began to be introduced into 
Europe by various pious and holy persons who had 
travelled to the Holy Land to satisfy their devotion. 
Amongst others, we read of the Blessed Alvarez, of 
the Order of Friar Preachers, who, alter he returned 
to his own convent of St. Dominic, in Cordova, 
built some little chapels, in which he represented, 
station by station, the principal events which took 
place on Our Lord's way to Mount Calvary. After- 
ward, more formally, the Fathers Minorite Obser- 
vants of the Order of St. Francis, as soon as ever, on 



So THE STATIONS OR WAY OF THE CROSS. 

the foundation of their Order, they were introduced 
into the Holy Land, and more especially from the 
time when, in the year 1342, they had their house in 
Jerusalem, and the custody of the sacred places began, 
both in Italy and elsewhere, in short, throughout 
the whole Catholic world, to spread the devotion of 
the Way of the Cross. This they effected b}^ erect- 
ing, in all their own churches, fourteen separate sta- 
tions, in visiting which the faithful, like the devout 
pilgrims who go to visit the holy places in Jerusa- 
lem, do themselves also make this journey in spirit, 
whilst they meditate on all that Our Lord Jesus Christ 
vouchsafed to suffer for our eternal salvation at those 
holy places in the last hours of His life. This excel- 
lent devotion has met with the repeated approvals of 
holy Church : in the constitutions, for instance, of 
the venerable Pontiff Innocent XI. . . . and of Clem- 
ent XII. By this last Pope it was extended to the 
whole world." This extension was made by his 
constitution Exponi Nobis, of January 16, 1731. 

The reader may form an idea of the zeal with 
which some saintly missionaries have labored for the 
propagation of this devotion — which is at the same 
time the strongest evidence of the value they set 
upon it — from the single instance of St. Leonard of 
Port Maurice, who erected no less than five hundred 
and seventy-two sets of stations. It was he, too, 
who induced Pope Benedict XIV. to have them 
erected in the Colosseum at Rome, the spot which 
had been so frequently bedewed with the blood of 
martyrs ; and the saint himself preached on the 
occasion. It was here that Archbishop Hughes, of 
New York, during one of his visits to the Holy City, 



THE STATIONS OR WAY OF THE CROSS. 8l 

performed the Way of the Cross, accompanied by 
five thousand people. 

One of the first questions that will present itself to 
the minds of those who read this essay will be : 
What are the indulgences granted by the Holy See 
to the devout performance of the Way of the Cross? 
Here something extraordinary confronts us : it is, 
that no preacher or catechist is permitted to state 
from the pulpit or in writing what precisely are the 
indulgences gained by the performance of the Way 
of the Cross !^ ''One of the reasons for this may 
have been the loss of many of the ancient briefs by 
which the Holy See had applied several rich indul- 
gences to that pious practice, and which, it is 
said, were destroyed at Jerusalem on the occasion of 
the burning of the archives belonging to the Fran- 
ciscan Friars there. The instructions, however, as- 
sign a different reason. For in the rule referred to, 
it is expressly stated as having been ascertained, on 
more occasions than one, that, either through mal- 
ice, negligence, or excessive zeal, the truth of the in- 
dulgences had been so altered as to render them alto- 
gether obscure and uncertain." ^ It is only permitted, 
and it is sufficient, to state in general terms that 
whoever performs devoutly the holy Way of the 
Cross will gain the same indulgences as he would if 
he were to visit the actual Way of the Cross in Je- 
rusalem. ^ What some at least of these indulgences 

^ Raccolta, p. 104. 2 Maurel on Indulgences, pp. 144, 145. 

3 Decree of the Sacred Congregation of Indulgences and Holy Relics, 
April 13, 1 73 1. In the rest of this essay the decrees of this Congrega- 
tion, which will frequently be quoted, will be given in the text as "D," 
with date. 



82 THE STATIONS OR WAY OF THE CROSS. 

are may be learned from Father Vitromile's ^' Travels 
in Europe and the Holy Land." All the indulgences 
granted to the Way of the Cross may be gained by 
those who perform the devotion either in public or 
in private, by day or by night (D. March i, 1819). 
They can also be applied to the souls in purgatory. 
Father Maurel states (p. 147) that, '* should a person 
perform the Way of the Cross repeatedly on the 
same day, he can gain the indulgences each time." 
This has been modified, however, by a more recent 
decree, and it cannot now be maintained. The ques- 
tion having been put to the Sacred Congregation, the 
response was, that : ^^ From the documents in the 
possession of the Congregation it is not certain {non 
constaf) that a person will gain the indulgences as 
often as he performs the holy exercise " (D. Sep- 
tember 10, 1883). 

It is needless to state that, in order to gain these 
indulgences, whether a person performs the devotion 
in public or in private, he must strictly comply with 
all the conditions prescribed by the Holy See. These 
conditions ma)^ be divided into (i) such as refer to 
the stations themselves ; (2) such as refer to the per- 
son who erects them ; and (3) such as refer to the 
person or persons performing the holy Way of the 
Cross. And first as to the stations themselves. 
The stations may be erected either inside or outside 
the church or chapel ; but when erected outside they 
should either begin or end in the church or in some 
other holy place; the place they occupy should be 
properly guarded against profanation, and there 
should also be a set of stations in the church to be 
used in inclement weather (D. April 3, 1731). The 



THE STATIONS OR WAY OF THE CROSS. 83 

indulgences are attached to the crosses onl}^ which 
surmount the pictures or reliefs representing the va- 
rious scenes in the sorrowful journey of our divine 
Redeemer. Hence the pictures or reliefs need not 
be blessed (D. January 30, 1839) ; but they ^^^7 be 
blessed.' If the pictures become defaced, or if it is 
desirable to change them for others, and the first 
crosses are retained, it is not necessary to bless the 
latter anew ; they are simply to be placed over the 
new pictures or reliefs, and the indulgences are not 
lost (D. August 22, 1842). But it is carefully to 
be borne in mind that the crosses must, under pen- 
alty of forfeiting all the indulgences, be of wood, in 
the strict acceptation of the word, and must be large 
enough and so placed as to be visible to the people 
(D. June 2, 1838 and November 23, 1878). Nor should 
the crosses have the image of our divine Saviour 
upon them.^ If the stations are taken from the 
church or place in which they were first erected, and 
placed in another location, with the intention that 
it shall be in future their permanent place, they los^ 
the indulgences, and require a new erection (D. 
January 30, 1839). ^^^^ ^^ ^hey are only taken out 
of the church or place for a time, in order that the 
church may be repaired or frescoed, and are then 
restored to their places, the indulgences are not lost 
and no new erection is necessary. The same is true 
if they are arranged differently in the same church 
or place. But a person who performs the Way of 
the Cross before the places where the stations 
were before their removal, or who performs it before 
the stations in the place to which the}^ are tempo- 

^ Maurel, p. 148. '^ Ibid., p. 149. 



84 THE STATIONS OR WAY OF THE CROSS. 

rarily removed, will not gain the indulgences (D. 
December i6, 1760). From all this we are to under- 
stand that when the stations are erected in a certain 
place, it is in that place only that the indulgences can 
be gained before them. 

It must have struck persons who are accustomed 
to perform the Way of the Cross in different churches 
that the stations do not always begin on the same 
side of the altar. In one they will be found to start 
on the Gospel side, in another on the Epistle side. 
Indeed, it would appear to be left rather to the ca- 
price of the artist, if such he can always be called, 
who paints the stations than to any legislative en- 
actment of the Church to determine the direction 
in which the Way of the Cross is to be made. There 
is no positive enactment in the matter ; and so far 
as the indulgences are concerned, it is perfectly indif- 
ferent whether they begin on the one side of the altar 
or the other. Maurel says (p. 1 50) that '' general usage, 
grounded on the basis of piety and congruity, 
would have the first station commence on the Gos- 
pel side of the church. But this arrangement is not 
strictly required." And he quotes a decree of March 
13. 1837. 

Next, as regards the conditions to be observed by 
the person who erects the stations, few remarks need 
be made, because it will naturally be taken for granted 
that the essential conditions have been complied with. 
It may not, however, be amiss to venture the follow- 
ing observations. By erecting the Stations or Way 
of the Cross is meant the blessing and placing of 
them in the position they are destined afterwards to 
occup)^ and doing so in such a manner and by such 



THE STATIONS OR WAY OF THE CROSS. 85 

authority that persons performing the exercise of 
the Way of the Cross before them, with the proper 
dispositions, will gain all the indulgences granted 
by the Holy See to this salutary devotion. It is not 
necessary that there should be a fixed or an equal 
distance between the different stations, much less 
that they should be as far apart as the stations of the 
way of Calvary in Jerusalem (D. December 3, 
1736). But yet there must be some distance between 
them (D. August 28, 1752). 

According to the rules for the erecting of the 
stations, the privilege was reserved to the Minor 
Observantine Fathers, under penalty of forfeiting the 
indulgences; and others who wanted the stations 
erected were required to have the ceremony per- 
formed by one of these fathers, or obtain the privi- 
lege from the Superior-General of that Order (D. 
April 3, 1 73 1). But many bishops have now re- 
ceived the faculty from the Holy See, not only of 
erecting the stations themselves, but also of dele- 
gating such of their priests to perform the same 
function as they see fit. As regards the validity of 
the erection, it is not necessary that the priest who 
performs the ceremony should personally set up 
the different stations. He can employ another, 
even a laic, to do this (D. March 20, 1846); or he 
may himself place them privately on an occasion 
different from that of their blessing, and without 
any ceremony (DD. August 22, 1842, March 20, 
1846). By a decree of September 25, 1841, it 
was made obligatory that the request for faculties, 
or permission, to erect the stations in a church or 
other place, the granting of the request, and all the 



86 THE STATIONS OR WAY OF THE CROSS. 

papers relating to the erection, should be in writing, 
and should be kept in the diocesan archives, and 
that at least a brief account of the whole proceeding 
should also be kept in the church itself ; and all this 
under pain of nullity as regards the gaining of the 
indulgences. These documents, too, were to be ex- 
ecuted with as little delay as possible, lest a doubt 
might afterwards arise regarding the validity of the 
erection ; although it was not required, as some 
persons imagined, that this should be done within 
twenty-four hours (D. February lo, 1844). Maurel 
is of opinion that this was not required un- 
der the penalty of forfeiting the indulgences, and 
says (p. 151): '' Looking at the decisions issued by the 
Sacred Congregation, January 27, 1838, it does not 
appear that these different formalities are exacted 
under pain of nullity. This may be inferred from 
the very words which I took at the Segretaria of 
the Sacred Congregation of Indulgences." This 
decree is not found in the Decrees of this Congrega- 
tion lately published by order of the Holy Father. 
But a later decree (June 21, 1879) requires the 
written permission of the bishop for each case un- 
der pain of nullity. And Schneider (p. 269) makes 
no reference to the above remarks of Maurel, al- 
though translating and editing his work ; and since 
he wrote after the date of the last decree, and yet 
insists upon all that is contained in the former one, 
he seems clearly to be of the opinion that all these 
conditions are required by the Holy See. From 
other authorities and the present practice there re- 
mains no doubt in the matter. 

With regard to those who perform the devout ex- 



THE STATIONS OR WAY OF THE CROSS. 87 

ercise of the Way of the Cross, they may be divided 
into three classes: those who perform it in public 
with a leader ; those who perform it in private ; and 
those who, through infirmity or for any other sufficient 
reason, are not able to make the Stations in the church, 
but use a crucifix, blessed for that purpose, at home. 
The conditions for gaining the indulgences are but 
two in number : First, to go from one station to an- 
other around the entire fourteen, without omitting 
any. '' Hence it is necessary to rise at each station, 
change one's place, and go from one to another, unless 
a person be prevented from doing so by reason of 
some infirmity, the narrowness of the place, or a crowd 
of people ; because, in that case, it would be enough 
to make some slight movement, and turn toward the 
following station. By this pious exercise the faith- 
ful reproduce, on a small scale, the pilgrimage of the 
Way of the Cross of Jerusalem. But bear in mind, 
that wherever it is impossible to pass from one sta- 
tion to another the decrees invariably require some 
motion of the body" (DD. September 30, 1837, 
February 26, 1841). Again: ''When the devotion 
is gone through publicly, to avoid all confusion, it is 
permitted by a recent decree, dated July 23, 1757, 
to adopt the method observed by St. Leonard of 
Port Maurice : ' that all the people remain in their 
respective places, while the priest, accompanied by 
two chanters, goes around the different stations, and, 
stopping before each of them, recites there the usual 
prayers, to w^hichthe faithful answer in their turn. ' " ^ 
No vocal prayers are required to be said as a condition 
for gaining the indulgences, when the Stations are 

1 Maurel, pp. 144, 145. 



8S THE STATIONS OR WAY OF THE CROSS. 

performed either in public or in private, except by 
those who constitute the third class named above ; 
and of those, further on. Says the Raccolta (p. 104) : 
** The recitation at each of the stations of the words : 
^ We adore Thee, Christ,' etc., the ' Our Father,' the 
' Hail Mary,' and the ' Have mercy on us, O Lord,' is 
nothing more than a pious and praiseworthy custom, 
introduced by devout persons in the devotion of the 
Way of the Cross. This the Sacred Congregation of 
Indulgences declared in the Instructions for per- 
forming the exercise of the Way of the Cross, Nos. 
vi. and xi., pubKshed by the order and with the ap- 
probation of Clement XII. (April 3, 1731) and Bene- 
dict XIV. (May 10, 1742)." 

The second condition for gaining the indulgences 
of the Stations is contained in these words of the Rac- 
colta (p. 103) : *' All who wish to gain the indulgences 
by means of this devotion must bear in mind that it is 
indispensably required of them to meditate, accord- 
ing to their ability, on the Passion of Our Lord Jesus 
Christ. " '' Mind, it does not lay down that a special 
meditation ought to be made on each of the fourteen 
stations. It suffices to meditate on the Passion in 
general, for nowhere in the Constitutions of the Holy 
See is it enjoined to meditate on each individually. 
True, the Sacred Congregation of Indulgences, 
having been consulted on the matter, replied that one 
should meditate on the mysteries represented by 
the fourteen stations (February 16, 1839). But at 
Rome this declaration is regarded as a counsel, and 
not as an essential condition for sharing in the indul- 
gences, especially since the same decree. No. 3, even 
expressly states that a short meditation on the Pas- 



THE STATIONS OR WAY OF THE CROSS. 89 

sion of Our Lord is what is prescribed for participat- 
ing in these favors. I give the very words of the 
Instruction : 'Any short meditation on Our Saviour's 
Passion suffices, which is the work enjoined for ob- 
taining the holy indulgences' (D. April 3, 1731). 
Persons not knowing how to meditate may content 
themselves with pious thoughts on some circum- 
stances of the Passion, according to their capacities 

Confession and Communion are not required ; it is 
enough to be in the state of grace, and to have a 
sincere sorrow for one's sins." ' 

Another important inquiry is that regarding the 
interruptions that are or are not permitted those who 
perform this devotion. The rule which applies here 
is similar to that which obtains in the case of any 
other devotion, such as the Rosary ; that is, that a 
person who should interrupt the Way of the Cross 
to hear Mass, go to Holy Communion, confession, etc., 
would not lose the indulgences, provided there was 
not a notable or moral interruption (D. December 
16, 1760). 

The second class of persons, or those who perform 
the Stations in private in the church, are not required 
to fulfil any other conditions than those imposed on 
the first class, except that they must pass from one 
station to another. They should not perform them 
during Mass or Vespers, nor w^heri any other public 
devotion is going on in the church (D. April 3, 1731). 

As to the third class, the inhrm and others hin- 
dered from performing the Way of the Cross before 
stations erected in a church or chapel, the Church 
in her maternal solicitude for their spiritual welfare, 

^ Maurel, pp. 145, 146. 



90 THE STATIONS OR WAY OF THE CROSS. 

is unwilling to deprive them, through no fault of 
theirs, of the advantages of this devotion. Accord- 
ingly, Pope Clement XIV. (January 26, 1773) 
granted the following privileges to such persons, 
which were confirmed by Pius IX. (D. August 8, 
1859). " ^11 ^^'h^ ^^^ sick, all who are in prison, or at sea, 
or in heathen lands, or are prevented in any other way 
from visiting the stations of the Way of the Cross 
erected in churches or public oratories, may gain 
these indulgences by saying, with at least contrite 
heart and devotion, the *Our Father,' the* Hail Mary,' 
and the ' Glory be to the Father,' each fourteen times, 
and, at the end of these, the ' Our Father,' the ' Hail 
Mary,' and the ' Glory be to the Father,' each five 
times'; and, again, one ' Our Father/ ' Hail Mary,' and 
' Glory be to the Father ' for the Sovereign Pontiff, 
holding in their hands the while a crucifix of brass, or 
of any other solid substance, which has been blessed 
b}^ the Father General of the Order of the Friars 
Minor Observants, or else by the Father Provincial, 
or by any Father Guardian subject to said Father 
General." ' It may be added that any other priest 
can be, and frequently is, authorized to bless such 
crucifixes. As to the reasons that would be deemed 
sufficient to justify a person in performing the Way 
of the Cross with one of these crucifixes, '' a moral 

impossibility suffices Thus a person on a journey, 

or in the country, at a considerable distance from the 
parish church may be constituted in a moral impos- 
sibility of visiting the stations. So, too, as regards 
a priest or religious who, on account of his multiplied 
duties, or for other grave reasons, is unable to visit 

^ Raccolta, p. 104. 



THE STATIONS OR WAY OF THE CROSS. 9I 

a church to go through the Stations. Accordingly, 
all such persons may perform the Stations privately 
by means of the crucifix. It may be well to note 
that the person possessing the crucifix indulgenced 
for the Way of the Cross can alone gain the indul- 
gence : the privilege is personal (D. May 29, 1841). 
Again, conformably to recent decrees, the crucifix 
can never be sold, or given away, or lent to others 
with the intention of communicating to them the 
indulgences. Though, strictly speaking, all cruci- 
fixes, no matter how diminutive, can be blessed for 
this end, it would not be becoming to apply the 
indulgences to very small ones, which would scarce- 
ly be visible in the hands of those using them. In 
fine, recollect that, pursuant to the late decree, quoted 
above, the twenty ' Our Fathers ' and ' Hail Marys,' 
and ' Glory be to the Fathers ' should be said without, 
at least, any notable interruption which might break 
the moral connection or unity of the prayer.'' ' 

I may remark that I have seen small pictures of 
the fourteen Stations so joined together as to fold 
up, but which had no crosses whatever surmounting 
them ; yet the persons having them believed they 
could gain the indulgences of the Way of the Cross 
by using them. This is certainly erroneous, inas- 
much as the decrees above cited require, in all cases, 
the cross or crosses — fourteen of wood, when the 
stations are erected in a church or chapel, and one 
of brass or some other solid material when blessed 
for the use of the infirm or of such as are hindered 
from performing the devotion before duly erected 
stations. It is never to be forgotten that, in mat- 

« Maurel, pp. I53» 154- 



92 THE STATIONS OR WAY OF THE CROSS. 

ters relating to indulgences we must in all cases con- 
form strictly to the conditions laid down by the Holy 
See in granting them ; for nothing is left to our free 
choice. Part may be, and is, sometimes, left to the 
discretion of our spiritual director, but not to our 
discretion. 



THE HOLY OILS. 



93 



VII.— THE HOLY OILS. 

AFTER the Most Holy Sacrament of the Altar, 
the Church possesses nothing more sacred 
than the Holy Oils used in the administration of cer- 
tain of the sacraments and in certain other functions of 
religion. It must, therefore, prove interesting and 
instructive to treat of the Holy Oils; for whether 
they are used in elevating a bishop or a priest to his 
sacred dignity, in consecrating an altar, a chalice, or 
a bell, or in blessing a baptismal font, they always 
conduce either directly or indirectly to the spiritual 
benefit of the individual Christian. Yet here, as 
with regard to the Missal, the Ritual, and the Bre- 
viary, the opportunities afforded the people for ob- 
taining full and accurate information are limited. 

It is to be remarked that wherever the word oil is 
used in the Sacred Scriptures, the Fathers, or the 
liturgy of the Church, olive oil is meant. It is pre- 
eminently oiL The olive and the cedar were the most 
important trees of the East; and the inhabitants of 
those countries being an imaginative people, both of 
these trees were extensively used in supplying wri- 
ters and speakers with rhetorical figures. A glance 
at the Scriptures will be sufficient to establish this 
fact. The latter tree was the symbol of majesty and 
strength; the former, of fecundity, utility, beauty, 
and perennial life.' The first symbolical use of the 

1 Psalms, ii. lo, cxxvii. 3; Osee, xiv. 7. 



94 THE HOLY OILS. 

olive in sacred history was that of the branch brought 
to Noe by the dove, as the emblem of peace, after 
the waters of the deluge had subsided ; and from 
that time the olive-branch has been regarded in art 
and literature as the emblem of peace, as the palm 
has been of victory. The time of pressing oil as well 
as wine was a season of festivity among the Orientals. 
The natural uses of oil, in contradistinction to its 
mystical uses, are : for food, for light, for medicine, 
and for anointing, with a view of increasing beauty 
or strength. Of the first three uses nothing need be 
said ; they are known and admitted by all ; the last 
named, too, is almost as well known. Not only those 
who wished to improve their appearance used oil 
upon their hair, to which Our Saviour alludes when 
He says, '' when thou fastest, anoint thy head,*' but 
the athletes of classic times anointed their bodies 
to strengthen them for the contests in which they 
were to engage. In the mystic sense, oil is the sym- 
bol of grace and charity, of mercy and alms, of 
spiritual consolation and joy. ' But how, it may be 
asked, did oil come to have a mystic signification? 
And the answer to this question is the more import- 
ant and necessary as we live in a material age, when 
all things are judged by the testimony of the senses. 
We of this age, and especially of the Western World, 
are not naturally so imaginative as the Orientals, and, 
as a consequence, the mystic signification of any- 
thing will not be so likely to impress us, even if 
brought to our notice, as it would them ; while we 
would seldom dream of seeking a mystic signification, 
although it would be their first study. It was nat- 

1 Cornelius a Lapide, voL vi., p. 117. 



THE HOLY OILS. 95 

ural for the early Christians to attach symbolical 
meanings to many of the sacred functions of religion, 
and this for three reasons. In the first place, it was 
in harmony with the genius of the people themselves ; 
again, it was taught them by the example of those of 
the Jewish Dispensation whom they regarded as their 
fathers both in the flesh and in the faith ; and, finally, 
it was in a measure necessary, since they worshipped 
an invisible God, in whose service they were con- 
strained to make use of visible creatures to aid them 
in giving expression to their faith and devotion. 
They recognized the work of the hand of God in the 
visible world, and learned from it to make use of that 
creation to express their homage and to solicit His 
aid. The Church, then, adopted mystic significations 
both on account of their appropriateness and from 
necessitv ; and she could not have found in all crea- 
tion anything better calculated than oil, by its nature 
and its various uses, to become a symbolical expo- 
nent of her feelings and desires. 

The first person who used oil in the worship of 
God of which any record is preserved was Jacob, 
who, when he was fleeing into Mesopotamia from his 
brother Esau, as related in the 29th chapter of the 
book of Genesis, slept one night in the open air, and 
was favored by God with the vision of a ladder 
reaching from earth to heaven, upon which angels 
were ascending and descending, while the Almighty 
rested on the top. Filled with a holy fear, on 
awakening he set up the stone upon which his head 
had rested during the night, and poured oil upon it 
as a memorial of the vision with which he had been 
favored. 



96 THE HOLY OILS. 

When the Mosaic law was promulgated, the use 
of oil was prescribed for the fourfold purpose of 
anointing priests, prophets, and kings, and the sacred 
vessels and vestments used in the service of religion. 
The 29th chapter of the book of Exodus prescribes 
the manner in which Aaron and his sons, their vest- 
ments, the altar of incense and holocausts, and the 
sacred vessels were to be consecrated. Numerous 
passages of the Old Testament show that oil was 
used in the consecration of kings, who were com- 
monl}^ said to be ''anointed" kings. And that it 
was used in setting aside persons for the prophetic 
office is seen from III. Kings, xix. 16, not to mention 
other passages. 

The only places in which the use of oil for re- 
ligious purposes is mentioned in the New Testament 
are in the Gospel of St. Mark and the Epistle of St. 
James. The former relates how Our Saviour sent 
His apostles two and two throughout Judea and 
Gahlee to teach the people and to heal the sick ; 
and it is said of them that they '^ anointed with oil 
many that were sick, and healed them." This anoint- 
ing was not, however, the administration of a sac- 
rament, both because the sacraments were not as 
yet instituted, and also because the apostles were 
not then priests, and priests only can administer the 
sacrament of Extreme Unction ; but, as the Council 
of Trent ^ teaches, the ceremony performed by them 
foreshadowed that sacrament. The reference to oil 
in the administration of the sacrament of Extreme 
Unction made by St. James (v. 14) is the only one 
found in the Scriptures of its use in connection with 
the ritual of the New Law. 

1 Session xiv., chapter i., de Extrema Unctione, 



THE HOLY OILS. 97 

It is not the intention to enter in this place into 
an inquiry as to the early use of oil in the various 
rites and sacraments in which it is now employed, 
nor when or how it came to be so used, but rather 
to take it as we find it, and, after speaking of the 
way in which it is consecrated and kept, to treat of 
its present uses, and the lessons they are calculated 
to teach us. 

Three kinds of oil are used in the ritual of the 
Church ; or, to speak more correctly, there is only 
one kind, but it is blessed for three different pur- 
poses, and is called in the language of the Church 
by three different names : the Oil of Catechumens, 
Holy Chrism, and the Oil of the Sick. The first of 
these, which is simply olive oil, derives its name 
from its being used principally in the ceremony of 
baptism to anoint the catechumens — that is, those 
who are undergoing instruction preparatory to 
being baptized — before the infusion of water changes 
them from catechumens to Christians. The second 
is composed of a mixture of olive oil and balsam, or 
balm, and derives its name from its being used to 
anoint ; chrism being derived from the Greek word 
Chrisma, which means anything smeared or spread 
on. Mystically it signifies the fulness of grace ; 
and our divine Saviour, being anointed Priest, Proph- 
et, and King, is by pre-eminence the Anointed, 
and hence His name Christ. ' The balsam used in 
Holy Chrism is a kind of odoriferous resin which 
exudes from a tree that grows in Judea and Arabia. 
This species was always used in the West till the 
sixteenth century, when Popes Paul HI. and Pius 

1 Isaias, Ixi. i ; St. Luke, iv. i8; Acts, x. 38, 



98 THE HOLY OILS. 

IV. permitted the use of a better kind brought from 
the West Indies. The Oil of the Sick is so named 
from its principal use being to anoint the sick in the 
sacrament of Extreme Unction. 

With regard to the time when the oils are conse- 
crated, and the person by whom the solemn cere- 
mony is performed, it is to be remarked that they 
are consecrated by bishops only, and that the cere- 
mony takes place during Mass on Holy Thursday. 
The consecration of the oils during the Mass dates 
from the earliest times, and St. Basil attributes the 
origin of it to apostoHc tradition. In the Western, 
or Latin, Church it was always performed by the 
bishops, but in the Eastern Church it was reserved 
to the patriarchs, who consecrated the oils for their 
entire patriarchates. At first the oils were blessed 
on any day at Mass ; but in a letter of Pope Leo the 
Great to the Emperor of the same name, in the 
synod of Toledo, in the year 490, Holy Thursday 
was permanently fixed as the day upon which the 
ceremony must take place. France did not, however, 
adopt this ruling until the Council of Meaux, in 845. 
Barry thus accounts for the selection of Holy 
Thursday as the day upon which the consecration 
should take place : '' It was customary among the 
Jews for guests invited to a banquet to anoint them- 
selves with oil. From this we may understand why 
the Church consecrates her oils in the last week of 
Lent. Two spiritual banquets are preparing. Many 
that were without the pale of truth are to be brought 
into it by baptism during Easter time, and made to 
sit down with the children of the household at the 
banquet of Christ's holy faith. The Holy Ghost, 



THE HOLY OILS. 99 

too, is getting ready a feast of sevenfold gifts and 
twelve precious fruits of holiness. For the happy 
guests called to these two divine banquets Mother 
Church prepares the fragrant oils of gladness where- 
with they may be anointed." ' 

The ceremony of the blessing of the oils is very 
interesting and impressive, and the time and manner 
are indicative of the reverence with which the 
Church regards them and requires her children to 
treat them. Besides the sacred ministers necessary 
to assist the bishop, as at every solemn Pontifical 
Mass, there must be seven subdeacons, seven dea- 
cons, and twelve priests, each clothed in the vest- 
ments of his order ; or rather, as it almost universal- 
ly happens, so many of the neighboring priests 
vested as subdeacons, deacons, and priests ; for it is 
seldom that so many subdeacons and deacons are 
found in any of our dioceses at the same time. In 
places where it is impossible to have so large a 
number of the reverend clergy assist, the Holy See 
permits a bishop to consecrate the oils with a smaller 
number. For the ceremony a table is placed in the 
sanctuary, between the foot of the altar steps and 
the communion rail, with a white cover, a book-stand, 
and a number of candles on it, and with seats placed 
by it so as to face the altar. When the bishop, who 
must celebrate the Holy Sacrifice himself, comes to 
the part of the Mass immediately before the PaUr 
NosteVy he leaves the altar and goes to the table, 
where he seats himself with his ministers. The as- 
sistant priest then calls out in an audible tone, in Latin, 
of course, '' The Oil of the Sick ! " Immediately 

* '^The Sacramentals," pp. 114, 115. 



lOO THE HOLY OILS. 

one of the subdeacons, with an acolyte at each hand, 
goes to the sacristy where the oil is, and carries the 
vessel containing it to the bishop. The latter then 
reads an exorcism and recites a prayer over it, which 
constitute the blessing of this oil. It is then taken 
back to the sacristy in the same manner in which it 
was brought ; and the Mass proceeds till the bishop 
has communicated and received the ablutions. He 
then returns with his ministers to the table, and 
seats himself ; and the assistant priest calls for the 
other oils with the words, '' The Oil for the Holy 
Chrism," and, ** The Oil of Catechumens. '* These 
are brought to the bishop with greater ceremony 
than was the Oil of the Sick — partly, it may be, be- 
cause they are destined to serve more important 
purposes ; and partly, perhaps, because the manner 
in which the Oil of the Sick is brought and blessed, 
typifies the silence of death. A subdeacon with a 
processional cross, an acolyte at either hand, carry- 
ing a lighted candle, and the censer-bearer, leading 
the procession, are followed by the seven subdeacons, 
the seven deacons, and the twelve priests, who pro- 
ceed to the sacristy, where one of the subdeacons 
takes the little vessel containing the balsam, while 
two of the deacons take those containing the oils — 
the latter vessels being covered with veils. Forming 
a procession they return to the sanctuary, chanting 
an appropriate hymn. On arriving all take their 
places, except those who hold the vessels, who stand 
at a convenient distance from the table, where they 
deliver up the vessels as the ceremony proceeds. The 
bishop first blesses the balsam with three prayers, 
mixing it in the meantime with some of the oil from 



THE HOLY OILS. lOI 

that which is to be, after consecration, the Holy 
Chrism. The bishop and, after him, the twelve 
priests then breathe over the vessel of oil three times 
in the form of a cross, but say nothing, while the 
vessel is still covered, except the top, with the veil. 
This done, the bishop reads an exorcism, and then 
sings a very beautiful preface, at the conclusion of 
which he puts into the oil the mixture of balsam, 
reciting at the same time an appropriate prayer. He 
next sings thrice, raising his voice a tone each time, 
the words Ave, Sanctum Chrisma ! — '' Hail, Holy 
Chrism ! ** — and kisses the lip of the vessel, in which 
he is followed by the twelve priests, who go in turn 
to the foot of the altar, genuflect to the Blessed 
Sacrament, and turning toward the vessel of oil on 
the table, repeat the same words thrice, raising their 
voices and genuflecting to the vessel each time. 

At the conclusion of this ceremony the vessel is 
set aside, its blessing being concluded, and that con- 
taining the Oil of Catechumens is taken from the 
deacon and presented to the bishop. The blessing 
of this oil begins with the bishop and, after him, the 
twelve priests breathing on it thrice in the form of 
a cross, after which the bishop reads over it an ex- 
orcism and a prayer. He then sings thrice, as he 
did over the Holy Chrism, Ave, Sanctum Oleum I — 
" Hail, Holy Oil ! " — and kisses the lip of the vessel ; 
and the same is done by the twelve priests. With 
this ends the blessing of the oils, and they are taken 
back to the sacristy in procession as they were 
brought out, with the chanting of a hymn, the bish- 
op returning in the meantime to the altar to finish 
Mass. This brief account affords but a faint idea of 



I02 THE HOLY OILS. 



the solemnity of the ceremony, and the beauty and 
expressiveness of the prayers that accompany it. 

The holy oils must be blessed every year, audit is 
not permitted to mix any of the oil of the previous 
year with what has been newly consecrated. What, 
then, is done with it ? It is burned in the sanctuary 
lamp, if there is enough for that purpose ; but if not, 
it must be burned in some other way. As soon as 
possible, and generally on Holy Thursday, imme- 
diately after the conclusion of the Mass, the clergy of 
the diocese, as far as possible, procure their supply 
of the new oils for the ensuing year, which the}^ 
keep in three small vessels, that must be of some 
substantial and proper material for the reception of 
so holy an article, and which must be duly marked 
to prevent mistakes afterward in the use of the oils. 
They should be kept in a receptacle in the wall 
of the sanctuar}^, at the side of the main altar ; 
but if for a sufficient reason this cannot be done, they 
must be kept in some other becoming place under 
lock and kev, but not with the Blessed Sacrament 
in the tabernacle. As much as may be necessary 
for present use is kept by the priest in the oil-stocks 
— a small cylindrical vessel, which screws apart, 
forming three little compartments, one for each of 
the oils, which are absorbed in cotton, the whole be- 
ing enclosed in a leathern case convenient for carry- 
ing. 

It is to be remarked with regard to the numerous 
anointings with the Holy Oils in the administra- 
tion of sacraments or the conferring of blessings, 
that they are always performed with the thumb of 
the right hand. And first, of anointings in the ad- 



THE HOLY OILS. IO3 

ministration of sacraments. Of such as are per- 
formed by a bishop, there are those that take place 
in the consecration of a bishop ; the first of which is 
that of the tonsure, or top of the head, which is 
performed early in the ceremony and with holy 
chrism, the officiating prelate reciting at the same 
time these words over the bishop-elect : '' May thy 
head be anointed and consecrated with celestial 
benediction in the pontifical order : In the name of 
the Father, and of the Son, and of the Holy Ghost 
Amen. Peace be to thee." It may be remarked, 
once for all, that whenever, in performing any 
unction, the word '' bless," '' sanctify," or '' conse- 
crate," occurs, as a rule the sign of the cross is 
made, whether it be a bishop or a priest who is of- 
ficiating ; and that, when the anointing is followed by 
the name of the three Divine Persons, as above, a bish- 
op makes the sign of the cross with his hand on or over 
the person or article blessed, at the mention of each 
of the Divine Persons, while a priest makes it but 
once for all three Persons. Later on in the cere- 
mony of consecration is the anointing of the hands of 
the bishop-elect with holy chrism, the consecrating 
prelate saying the while, '' May these hands be 
anointed with the consecrated oil and the chrism of 
salvation ; as Samuel anointed David king and proph- 
et, so may they be anointed and consecrated : 
In the name of the Father, and of the Son, and of 
the Holy Ghost, making the holy sign of the cross 
of Our Saviour Jesus Christ, Who hath redeemed us 
from death, and lead us to the kingdom of heaven," 
etc. These are the only unctions in the consecra- 
tion of a bishop. 



I04 THE HOLY OILS. 

There is but one unction in the ordination of a 
priest, which is that of the inside of his hands with 
theoil of catechumens, to consecrate them for the con- 
ferring of blessings, as the words used express, and 
for touching the Most Blessed Sacrament. While 
anointing the hands the bishop says : '' Vouchsafe, O 
Lord, to consecrate and sanctify these hands by this 
unction and our blessing. Amen." And joining 
them together palm to palm, and making the sign of 
the cross over them, he continues : ^* That whatso- 
ever they bless may be blessed, and whatsoever they 
consecrate may be consecrated and sanctified : In 
the name of Our Lord Jesus Christ." By virtue 
of this consecration the priest is empowered not only 
to touch and handle w^hat is most holv, even the sac- 
red Body of Jesus Christ in the Adorable Sacrament, 
but also to bless any proper article by merely mak- 
ing the sign of the cross over it. 

Another sacrament in the administration of which 
the bishop uses the holy oils is Confirmation. 
While conferring this sacrament he makes the sign 
of the cross with holy chrism on the forehead of each 
one confirmed, saying at the same time : '' N., I sign 
thee with the sign of the cross, and I confirm 
thee with the chrism of salvation : In the name 
of the Father, and of the Son, and of the Holy Ghost. 
Amen." The bishop anoints the forehead of the per- 
son confirmed, that he may become a vahant sol- 
dier of Christ, carrying before him, as it were, in the 
face of the world, the sign of Him under whose 
standard he has enlisted and is doing battle, in imi- 
tation of those whom St. John saw in the Apocalypse 
(vi. 3), who were marked with the sign of the Son 



THE HOLY OILS. I05 

of man, in contradistinction to those who bore the 
mark of the infernal beast (xix. 20) ; and in imita- 
tion of the courageous Apostle of the Gentiles, who 
gloried in the cross of Christ. ^ 

Of the sacraments administered by a priest, there 
are two in which the holy oils are used — Baptism 
and Extreme Unction. In Baptism there are two 
unctions, the former of which takes place before the 
pouring of the water, when the priest anoints the 
person with the oil of catechumens, first on the breast 
and then on the back between the shoulders, saying 
while performing the ceremony, '' I anoint thee 
with the oil of salvation in Christ Jesus Our Lord, 
that thou mayest have eternal life. Amen.'' These 
unctions, like all the other ceremonies of the Church, 
have a mystic signification, and one which should be 
very interesting to us, since everyone of us has had 
this ceremony performed for him, and that, too, at 
a time when he was incapable of receiving an expla- 
nation of it. The baptized person, as an athlete of 
Jesus Christ, in entering on the struggle for faith 
and piety, is anointed. '^ By the anointing on the 
breast the Christian is reminded that he should carry 
Christ in his heart by faith, love, and the frequent re- 
membrance of His hol}^ presence, and, like St. Paul, 
should desire to know nothing but Jesus Christ and 
Him crucified. The anointing between the shoul- 
ders reminds him that he must be prepared to carry 
the cross, according to the words of Christ : '' If any 
one will come after Me, let him deny himself, and 
take up his cross and follow Me." ^ Another anoint- 

1 Galatians, vi. 14. ^ Cornelius a Lapide, vol. xviii... p. 334. 

3 St. Matthew, xvi. 24. 



I06 THE HOLY OILS. 

ing takes place immediately after the pouring of the 
water, and this time with holy chrism, in the form of 
a cross, on the top of the head. While performing it 
the priest says : '' May Almighty God, the Father of 
Our Lord Jesus Christ, Who has regenerated thee by 
water and the Holy Ghost, and Who has granted 
thee the pardon of all thy sins, Himself anoint thee 
with the chrism of salvation, in the same Jesus 
Christ Our Lord, unto life everlasting. Amen." Al- 
lusion is here made to the words of Our Saviour to 
Nicodemus : '' Unless a man be born again of water 
and the Holy Ghost, he cannot enter into the king- 
dom of God." ' Regarding this unction, the '' Cate- 
chism of the Council of Trent" remarks: ** The per- 
son being now baptized, the priest anoints with chrism 
the crown of his head, to give him to understand 
that from that day he is united as a member to Christ, 
his head, and engrafted on His body, and that there- 
fore is he called a Christian from Christ, but Christ 
from chrism." ^ O'Kane gives the following expla- 
nation of this unction : '' With respect to the unction 
with chrism after baptism, we may observe that in 
the beginning the bishop was usually the minister 
of baptism, and he signed the neophytes on the fore- 
head with chrism immediately after baptizing them, 
so that the chrism used by the bishop was in reality 
for the sacrament of confirmation. The vertical unc- 
tion by priests was introduced, according to Bellar- 
mine, to supply in some way for this when the bish- 
op was absent, and when, consequently, confirmation 
could not be immediately conferred as usual. It is 
said to have been instituted by Pope Sylvester L In- 

1 St. John, iii. 5. ^ p^j-j- n^ chapter ii., No. 73. 



THE HOLY OILS. I07 

nocent I., in a letter regarding this matter, says that 
priests may anoint those whom they baptize with 
chrism blessed by the bishop ; but they must not 
apply it to the forehead, as this is reserved to bish- 
ops. From the '' Sacramentary" of St. Gregory it 
appears that the vertical unction was applied by 
priests even when the bishop w^as present and con- 
firmed the neophytes immediately after. The same 
may be also inferred from the '' Sacramentary" of St. 
Gelasius. ... It is to be applied even by the bishop 
when he baptizes, though he may confer the sacra- 
ment of Confirmation immediately after." ' Anoth- 
er unction performed by a priest is in Extreme Unc- 
tion, a sacrament which derives its name from its 
being the last anointing the Christian receives before 
departing this life. In the administration of this 
sacrament the priest, after the sprinkling of holy 
water, with the customary prayer, recites two other 
prayers ; then one of the persons present says the Con- 
fiteor, and the priest recites a third prayer, after which 
he anoints each sense and the hands and feet with the 
oil of the sick, in the form of a cross, pronouncing 
at each the prayer: *' Through this holy unction 
and of His most tender mercy, may the Lord pardon 
thee whatsoever sins thou hast committed by (here 
the sense is named). Amen." 

So much for the use of the oils in the administra- 
tion of the sacraments. The thoughtful and devout 
reader cannot but recognize the important part 
which they play, whether they affect the Christian 
directly, as in Baptism, Confirmation, and Extreme 
Unction, or indirectly, as in the consecration of a 

1 Notes on the Rubrics of the Roman Ritual, No. 248. 



I08 THE HOLY OILS. 

bishop and the ordination of a priest, in Holy Orders. 
If we turn to their uses apart from the sacraments, we 
shall find that they are only of less importance than 
these, but are still of immense benefit to the faithful. 

I shall not pause to speak of the use of the holy 
oils in the consecration of kings and queens, both be- 
cause it does not affect us, and also because in these 
unhappy times it is seldom or never that rulers as- 
cend their thrones with the solemn ceremonies pre- 
scribed by the Church. 

Foremost among the blessings of inanimate objects 
in which the holy oils are used must be placed that 
of an altar or an altar-stone. As there is but slight 
difference between these two, mention will be made 
only of an altar. From the nature and dignity of 
the Divine Victim offered in sacrifice in the New 
Law, we are prepared to expect a more solemn con- 
secration of our altars than of those of the Jewish 
Dispensation, upon which the sacrifice of animals or 
of inanimate things was offered. Yet even those 
altars were consecrated with great ceremony. From 
the beginning of the Christian era great attention 
was paid to whatever related to the altar. But dur- 
ing the ages of persecution and before the Christians 
were permitted to build churches, little attention, as 
a rule, could be devoted to the material and location 
of altars. The faithful were then compelled by stern 
necessity to do the best they could, and await hap- 
pier days. But when freedom began to be enjoyed, 
disciplinary laws were enacted, and a new order of 
things was inaugurated. Churches were built, gen- 
erally with the altar to the east — which is called in 
liturgical language the orientation of churches, as 



THE HOLY OILS. IO9 

Christ is called '' the Orient from on high/' Who, like 
the sun rising in the east, diffused the light of truth on 
those who sat in darkness and in the shadow of death. 
The altar was then required to be of stone ; and if not 
the whole altar, at least the table of it must be of stone 
But for the convenience of missionaries who had fre- 
quently to offer the holy Sacrifice outside a church, 
as well as for churches too poor to afford an entire 
stone altar, an altar-stone, large enough to place the 
chalice and host upon, was and still is permitted. 

Five crosses, one near each corner and one in the 
centre, are cut in the altar-table ; and in front of the 
one in the centre is also cut a little cavity, called the 
** confession " or '^ sepulchre,'* into which the relics of 
martyrs are placed at the time of consecration. The 
ceremony of consecrating an altar is very long, and 
is one of the functions reserved to a bishop, or to a 
priest having special faculties from him. It consists 
of the recitation of prayers and psalms, and the per- 
formance of ceremonies, such as signing with the 
cross, sprinkling with holy water, blessed especially 
for that purpose, incensing, etc. But we are con- 
cerned only with the anointings, of which there is a 
considerable number. In the course of the blessing 
the bishop anoints the interior of the four corners of 
the sepulchre with holy chrism, before depositing 
the relics in it, repeating at each unction the words : 
'' May this sepulchre be consecrated and sanctified : 
In the name of the Father, and of the Son, and of 
the Holy Ghost. Peace be to this house.'* After 
the placing of the relics in the sepulchre and the 
recitation of a psalm, he takes the diminutive stone 
that is to cover the sepulchre, and, while signing it 



110 THE HOLY OILS. 

with holy chrism in the form of a cross, he says : 
'' May this table (or stone) be consecrated and sanc- 
tified with this unction and the blessing of God : In 
the name of the Father, and of the Son, and of the 
Holy Ghost. Peace be to thee." When the cover 
of the sepulchre has been put in its place, and ce- 
mented there, he again signs it with holy chrism 
with the words : '' May this altar be signed and 
sanctified : In the name of the Father, and of the 
Son, and of the Holy Ghost. Peace be to thee.'* 
Proceeding with the ceremony, he anoints with the 
oil of catechumens the five crosses cut in the altar, 
repeating at each unction the formula : '' May this 
stone be sanctified and consecrated : In the name of 
the Father, and of the Son, and of the Holy Ghost, 
in honor of God and of the glorious V^irgin Mary, 
and of all the saints, to the name and memory of St. 
A^. Peace be to thee." Soon the bishop anoints the 
same places with the oil of catechumens in the same 
manner, and with the same form of words. As the 
ceremony proceeds he repeats the anointings, but 
this time with holy chrism, with the same ceremony 
and form of words as before. Having intoned an 
antiphon, those in attendance recite a psalm while he 
pours oil of catechumens and holy chrism on the 
altar, and anoints its entire surface. A number of 
prayers follows, after which the bishop forms with 
holy chrism a cross at each corner of the altar-table, 
at the points where it rests on the sub-structure, as 
it were joining them together ; and during each unc- 
tion he repeats the words: ''In the name of the 
Father, and of the Son, and of the Holy Ghost." 
With this ends the anointings of the altar. 



THE HOLY OILS. Ill 

The altar is now ready for the offering of the 
Adorable Sacrifice. But vessels must also be con- 
secrated for its use, and this, too, by a bishop ; for 
in them are to rest the sacred body and blood of 
Jesus Christ. The ceremony of consecrating these 
is short. The paten, or small plate upon which the 
sacred Host is placed, is first consecrated with three 
short prayers, and while the bishop makes the sign 
of the cross on its inner surface with holy chrism, 
and afterward anoints the entire inside, he repeats 
the words : '' Vouchsafe, O Lord God ! to consecrate 
and sanctify this paten by this unction and our bless- 
ing, in Jesus Christ Our Lord, Who liveth and reign- 
eth with Thee in the unity of the Holy Ghost, God 
forever and ever. Amen." The chalice is then con- 
secrated with the same number of praj^ers, and is 
anointed in the interior, first in the form of a cross, 
and afterward in the whole interior surface, the 
bishop reciting the while the same form as in the 
case of the paten, only substituting the word chalice 
{or paten. 

But it is not enough to have an altar upon which 
sacrifice is to be offered, and the vessels necessar}^ 
lor its use ; there should also be a means of calling 
the people to assist at the holy Sacrifice, and the 
more so as this assisting is of obligation. Hence 
from the beginning of our era various means were 
employed, but all have long since given place to 
bells, which will be treated of in another essay. 

'' Unless a man be born again of water and of the 
Holy Ghost, he cannot enter into the kingdom of 
God' "' nor, as a preliminary step to that, can he 

I St. John, iii. 5. 



112 THE HOLY OILS. 

enter into the Church, which is the kingdom of God 
upon earth. But that the water by which he is to 
be regenerated may be fitted for so holy a purpose, 
it should first receive the blessing of the Church. 
For this a very beautiful and appropriate ceremony 
is arranged to be performed by priests, in every 
church that has a baptismal font, on Holy Saturday 
and the eve of Pentecost, immediately before Mass, 
because on those days the baptism of the catechu 
mens took place in the primitive Church. A shorter 
form of blessing, that can be performed at any time, 
is arranged for the use of priests in missionary 
countries ; but as it is special, we shall not pause to 
speak of it. The blessing for the days named con- 
sists of two short prayers and a beautiful preface, 
interspersed with a number of ceremonies ; and to- 
ward the end of it the oils are mingled with the 
water in the following manner. The oil of catechu- 
mens is first poured into the water in the form of a 
cross, the priest at the same time saying: *' May this 
font be sanctified and fructified with the oil of salva- 
tion, for those regenerated out of it, vnito everlasting 
life.'* After this he pours in the holy chrism, also in 
the form of a cross, reciting the words, " May the 
infusion of the chrism of Our Lord Jesus Christ and 
of the Hol}^ Ghost the Paraclete be effected in the 
name of the Most Holy Trinity." Next, taking in 
each hand one of the small vessels containing the 
oils, he pours them together thrice into the font in 
the form of a cross, saying : '' May the mingling of 
the chrism of salvation and the oil of unction and 
the water of baptism be at the same time effected: 
In the name of the Father, and of the Son, and of 



THE HOLY OILS. II3 

the Holy Ghost." With this ends the ceremony, 
and with the minghng of the oils with the water by 
the priest ends the blessing of the font, and the em- 
ployment of the holy oils in the functions of religion. 
In all these uses the reader has seen how holy 
Mother Church manifests her solicitude for the spir- 
itual welfare of her devoted children. Whatever she 
does must, after the honor and glory of God, redound 
to their advantage. Our gratitude to her should 
mcrease with our increased knowledge. 



114 HOLY WATER. 



VIII.— HOLY WATER. 

KIND reader, as 3^ou sometimes stand at the 
church door, and see people enter and depart, 
taking holy water as they do so, and some making a 
well-defined sign of the cross, and others a motion 
that might be taken for the brushing away of an 
importunate mosquito, or for anything else but what 
it is intended to represent, did you ever feel a desire 
to learn anything more about holy water than that 
it is blessed by a priest as necessity requires, and 
placed at the church door for the convenience of the 
people ? Or do you, perhaps, belong to the large 
number of those who are content to practise their 
religion in a mechanical sort of way without caring 
to trouble themselves with an inquiry into the his- 
tory and signification of its numerous sacred rites ? 

The first point to attract attention is the exten- 
sive use of holy water in the sacred functions of re- 
ligion and among the faithful. From the grand 
basilica to the hut of the beggar holy water is found, 
and it enters into the imposing ceremonial of the one 
as well as into the simple devotions of the other. It 
is required in almost all the blessings of the Church 
and in some of the sacraments, and few sacred rites 
are complete without it. The room in which we are 
born is sprinkled with it ; in one of its three several 
forms it is poured on our brow in baptism ; it ac- 
companies the last sad rites of religion over our re- 
mains, and the ground in which we are laid to 



HOLY WATER. II5 

return to dust is consecrated with its hallowed drops. 
This is an evidence of the importance the Church 
attaches to it, as well as of the perfect manner in 
which the faithful have imbibed her spirit; and it 
must also be regarded as a proof of its efficacy in con- 
ferring blessings and repelling the attacks of the 
enemy oi mankind. 

What, then, is holy water ? We need not be told 
that it is water which has been blessed with certain 
exorcisms and prayers, and into which salt similarly 
blessed has been mingled. 

The better to understand the histor}^ of holy wa- 
ter in the Christian Church, it will be well to inquire 
into the part which water played in the religious 
ceremonies of both the Jewish and the pagan nations 
of antiquity. Water being the natural element for 
the removal of external defilements, it was to be ex- 
pected that any system of religion, whether true or 
false, abounding, as all did in ancient times, in sym- 
bolical rites, would adopt water as the symbol of in- 
terior purity. We do not, however, read of water 
having been used in the religious ceremonies of the 
worshippers of the true God before the establishment 
of the Mosaic Law. Nor need we be surprised at 
this ; for up to that time the ceremonial of divine 
worship had hardly begun to be developed, but con- 
sisted almost wholly of prayers and the offering of 
sacrifices by the patriarch of the tribe or family. 
But with the establishment of the Jewish Dispensa- 
tion, when the ritual prescriptions were defined with 
the greatest precision, purification by water was 
made to play an important part. ' 

^ Exodus, xix. 10; XXX. 18, et seq.\ Leviticus, viii. 6; Numbers, xix. H 
seq,\ Deuteronomy, xxi. i et seq., etc. 



Il6 HOLY WATER. 

The student of the Greek and Latin classics need 
not be reminded that among the Greeks and Ro- 
mans lustrations and other religious ceremonies, in 
which the use of water entered largely, formed an 
important part of the ritual exercises of their temples ; 
and the following will suffice for the general reader. 
^' Originally ablution in water was the ©nly rite 
observed by the Greeks ; but afterward sacrifices, 
etc., were added. They were employed both to 
purify individuals, cities, fields, armies, or states, and 
to call down the blessing of the gods. The most 
celebrated lustration of the Greeks was that per- 
formed at Athens, in the days of Solon, by Epimen- 
ides of Crete, who purified that city from the defile- 
ment incurred by the Cylonian Massacre. A gen- 
eral lustration of the whole Roman people took 
place, every fifth year, before the censors went out 
of office. On that occasion the citizens assembled in 
the Campus Martins, and the sacrifices termed Suovet- 
aurilia, consisting of a sow, a sheep, and an ox, were 
offered up, after being carried thrice around the 
multitude. This ceremony, to which the name of 
lustrum was particularly applied, is said to have 
been instituted by Servius TuUius in 566 B. C, and 
was celebrated for the last time at Rome in the 
reign of Vespasian. . . . All Roman armies were lus- 
trated before they commenced military operations. 
The Roman shepherd at the approach of night 
adorned his fold with branches and foliage, sprinkled 
his sheep with water, and offered incense and sacri- 
fices to Pales, the tutelary divinity of shepherds. 
Whatever was used at lustrations was immediately 
after the ceremony cast into the river, or some place 



HOLY WATER. II7 

inaccessible to man, as it was deemed ominous for 
anyone to tread on it/' ^ In the Egyptian pagan 
worship lustrations were more frequent than among 
any other people, the priests being required to wash 
themselves twice every day and twice every night. ^ 
But it is needless to multiply examples from pagan 
antiquity; suffice it to say that so universal was the cus- 
tom that it found its wav inio the New World, the less 
barbarous tribes of Mexico and Central America hav- 
ing their sacred water, which was used for various re- 
ligious and medicinal purposes.^ And among some at 
least of the pagans, as among Catholics, the custom 
exist ed of sprinkling themselves, or having themselves 
sprinkled by the priests, with water on entering 
their temples. ^ 

The fact that a sort of holy water was in use both 
among the Jews and pagans might appear to give 
some plausibility to the statement sometimes made 
that many Catholic rites and ceremonies are but a 
reproduction of those of paganism ; or, as one 
Pittsburg divine charitably put it, '' the Romanists 
are only baptized pagans." Without attempting to 
defend the Church against these silly attacks, it may 
be said that several different replies may be made to 
these accusations. In the first place, water being, 
as was said above, the most ready and natural ele- 
ment for the cleansing of external defilements, it was 
to be expected that it would also be used as the sym- 

* ** American Cyclopedia;" article, Lustration. 

2 Herodotus, Book 11., No. 37. 

3 Hubert Howe Bancroft's ** Native Races," vol. ii., p. 611 ; and vol. 
iii., p. 370, et seq.^ etc, 

** ** Kirchen- Lex icon;" article, Weihwasser, 



Il8 HOLY WATER. 

bol of purification from the defilements of sin, as in 
baptism. Again, the Jews having employed water 
in certain religious rites, the use of it in the New 
Dispensation would have a tendenc}' to aid in win- 
ning some, at least, of them to the Christian religion. 
As such an adaptation we have the blessing, or 
'' churching," of women after parturition, as an act 
of thanksgiving, taking the place of the legal purifi- 
cation enjoined on similar occasions by the Mosaic 
Law. And a like course of action was sometimes 
found to be of advantage among pagans who were 
too strongly attached to some of their pagan rites. 
According to the principle laid down by St. Paul, 
missionaries made themselves all to all that they 
might gain all to Christ. ^ As an instance ; when St. 
Augustine, who had been sent to England to preach 
the Gospel, found the custom among the pagans of 
having idols placed in the hollow of trees, and other 
similar places, he was perplexed as to the best 
means of winning the people from this idolatry. 
Knowing, as he did full well, that if the idols were 
removed not a few of the people would retain a 
superstitious veneration for the places the}' had once 
occupied, he wrote for advice to St. Gregory the 
Great, who was then ruling the Universal Church. 
The Pope advised him to substitute for the pagan 
idols the images of the Blessed Virgin and the saints ; 
which he did with the desired effect. Finalh^ it 
may be answered that the Church has received 
from her divine Founder the plenitude of power for 
the institution of such rites and ceremonies as may 
seem best to her, enlightened as she is by the in- 

1 I. Cor. ix. 20-22. 



HOLY WATER. II9 

dwelling of the Holy Spirit, for the carrying out of 
her exalted mission. Let us now direct our atten- 
tion to the history and use of holy water in the 
Christian Church. 

The present rite of blessing water by prayer and 
an admixture of salt is frequently referred to Pope 
St. Alexander I., who governed the Church from 
the year 109 to 119. But from the words w^hich he 
uses in his decree it would appear that the rite is 
more ancient than the time of that Pontiff. He 
says : '' We bless, for the use of the people, water 
mingled with salt.'' Marcellius Columna attributes 
the introduction of holy w^ater to the Apostle St. 
Matthew, w^hose action was approved by the other 
apostles, and soon became general. ' Whether w^e 
are disposed to accept this evidence as conclusive or 
not, it is all but certain from other proofs that the 
use of holy water dates from apostolic times, as St. 
Basil, among others, maintains. ^ 

The blessing of water before High Mass on Sun- 
days, and the sprinkling of the people with it by the 
celebrant, before he commences the offering of the 
Adorable Sacrifice, are commonly attributed to Pope 
St. Leo IV., who governed the Church from 847 to 
855 ; but there are also very learned authorities who 
trace it to a far more remote antiquity. ' The cus- 
tom of placing holy water at the door of the church 
for the use of the faithful entering and departing is 
still more ancient, as may be inferred from the fact 
that the idea was evidently suggested by the Jewish 
custom of requiring purifications before entering the 

1 " Instiiutiones LiturgicDe," by J. Fornici, pp. 353, 354. 

* " Kirchen-Lexicon." 2 See essay on the Asperges, 



I20 HOLY WATER. 

temple to offer or assist at the sacrifices. But it would 
be impossible to fix the precise date. The custom 
of Christians sprinkling themselves with water, or 
even of washing- their hands and face before entering 
the house of God, existed throughout the Church 
at least from the time of Tertullian, that is, before 
the end of the second century.' Mgr. Barbier has 
the following in regard to the custom of taking holy 
water on leaving the church : ^* The holy water 
font, as its name indicates, is a vase intended to con- 
tain holy water for the use of the faithful, who bless 
themselves with it on entering the church, and not 
when leaving ; for they purify themselves to enter 
the holy place ; but when they leave it they should 
have no further use for that spiritual succor, sancti- 
fied as they have been by prayer, the sacraments, 
and the liturgical offices. Such is the practice uni- 
versally followed in Rome." While this was, indeed, 
the original idea with regard to the use of holy 
water, it would appear that the custom now gener- 
ally found of taking it both on entering and depart- 
ing is to be commended, both because it is so univer- 
sally in use, because it is certainly beneficial, and 
because the Church has enriched the pious use of 
holy water every time it is taken with an indulgence, 
as will appear further on. 

The use of holy water among the faithful at their 
homes is of still greater antiquity, as may be learned 
from the Apostolic Constitutions, which contain a 
formula for the blessing of it, that it may have power 
^* to give health, drive away diseases, put the de- 
mons to flight," ' etc. 

* ^' Kircheii-Lexicon." ^ " Catholic Dictionary;'' article, Holy Water, 



HOLY WATER. 121 

Let US now turn to the historical and liturgical 
view of the question. First, there are three, or, in 
another sense four, kinds of holy water. According 
to the first division, there is, first, baptismal water, 
which is required to be blessed on every Holy Sat- 
urday and eve of Pentecost in all churches that 
have baptismal fonts. This water, after the holy oils 
have been mingled with it, is used only in the ad- 
ministration of baptism. In the next place, there is 
water blessed by a bishop to be used in consecrating 
churches, or reconciling churches that have been 
desecrated. This is called Gregorian Water, because 
Pope Gregory IX. made its use obligator}^ for the 
purposes specified. Wine, ashes, and salt are mingled 
with it. Then there is the common holy water, 
which, as is well known, is usually blessed by a priest. 
This blessing may be performed at any time, and in 
any suitable place. It is directed to be done every 
Sunday before Mass, as we shall see, with the excep- 
tion of Easter and Pentecost, when the water blessed 
on the previous eve is used for the Asperges. In the 
Oriental Churches there is the custom of solemnly 
blessing water on the Feast of Epiphany, in memory 
of the baptism of Our Lord in the river Jordan, which 
event is commemorated by the Church on that day.^ 

According to another division, there may be said 
to be four kinds of holy water ; for when water is 
being blessed for the baptismal font it is usually put 
into a larger vessel, and at a certain stage in the 
ceremony the font is filled, to receive the holy oils 
and be used in baptism, while the rest is distributed 
among the people. This is commonly called *' Eas- 

^ *' Kirchen-Lexicon." 



122 HOLY WATER. 

ter Water. ' It may be remarked, in passing, that 
the laws of the Church require the holy water to be 
removed from all the fonts at the church doors dur- 
ing the last three days of Holy Week. 

When we examine into the blessing of holy water, 
it is found to consist of exorcisms, prayers, and the 
mingling of salt with the water. By the fall of our 
first parents the spirit of evil obtained an influence 
not only over man but also over inanimate nature, 
whence he is called in Scripture " the prince of this 
world." ' For this reason, when any material object 
is to be devoted to the service of God, an exorcism 
is generally first pronounced over it, to banish the evil 
spirit and destroy his influence ; after which one or 
more prayers are read over it to call down the bless- 
ing of God upon it, and upon those who use it in a 
spirit of faith. In the exorcism of salt, the priest 
addresses it, declaring that he exorcises it by the 
Living God, the True God, the Holy God, by the 
God Who commanded the prophet Eliseus to cast 
salt into the water to purify it ; ^ that it may become 
exorcised for the use of the faithful ; that whosoever 
uses it may enjoy health of soul and body ; that all 
phantasms and wickedness and all deceits of the 
devil may depart from the places where it is 
sprinkled, and that every evil spirit be adjured by 
Him Who is to come to judge the living and the 
dead and the world by fire. The salt, having been 
exorcised, is blessed with the following beautiful 
prayer : '^ O Almighty and Eternal God ! we humbly 
implore Thy boundless clemency that Thou wouldst 
mercifully deign to bless and sanctify this salt. Thy 

^ St. John, xii. 31 ; xiv. 30, etc. "^ IV. Kings, ii. 22. 



HOLY WATER. I23 

creature, which Thou hast given for the use of man- 
kind, that it may bring health of mind and body un- 
to all that take it, and that whatever is touched or 
sprinkled with it may be freed from all uncleanness 
and from all attacks of the spirit of wickedness." 
We see from this prayer that the Church begs God 
to attach a triple efficacy to the blessed salt: ist, 
that it may be a means of salvation to the soul; 2d, 
that it may be a preservative against corporal 
dangers ; 3d, that it may sanctify everything with 
which it comes in contact. It does not produce 
these effects of itself, as a sacrament does, but it ob- 
tains actual graces for the pious user, which will, if 
co-operated with, obtain them.' The same remark 
applies to the efficacy of the water. 

Then follows the exorcism of the water, in the 
name of God the Father Almighty, in the name of 
Jesus Christ, His Son Our Lord, and in the name of 
the Holy Ghost, for the dispelling of all the power 
of the enemy of man, and that the same enemy 
with his apostate angels may be utterly expelled by 
the power of the same Jesus Christ Our Lord, Who 
is to come to judge the living and the dead and the 
world by fire. This exorcism is followed by the 
subjoined prayer : " O God ! Who, for the salvation 
of mankind, hast wrought many great mysteries and 
miracles by means of the substance of water, listen 
propitiously to our invocations, and infuse into this 
element, prepared by manifold purifications, the 
power of Thy benediction : in order that Thy crea- 
ture (water), being used as an instrument of Thy 
hidden works, may be efficacious in driving away 

^ Barry, p. 60. 



124 HOLY WATER. 

devils and curing diseases ; that whatever in the 
houses or in the places of the faithful shall have been 
sprinkled with this water may be freed from all un- 
cleanness and delivered from all guile. Let no pes- 
tilential spirit reside there, no infectious air ; let all 
the snares of the hidden enemy be removed ; and if 
there should be anj^thing adverse to the safety or 
repose of the indwellers, may it be put entirely to 
flight by the sprinkling of this water, that the wel- 
fare which we seek, by the invocation of Th}^ Holy 
Name, may be defended from all assaults ; through 
Our Lord Jesus Christ," etc. 

'' This formula of prayer implores the following 
effects for the holy water: ist, to drive away the 
devils ; 2d, to cure diseases ; 3d, to free houses and 
their contents from all evil, particularly from a 
plague-infected atmosphere. After these prayers 
the priest puts a little salt into the water three times, 
in the form of a cross, saying : ' May this comming- 
ling of salt and water be made, in the name of the 
Father, and of the Son, and of the Holy Ghost.* " ^ 

A few words on the use of salt in this and certain 
other solemn rites of the Church. Salt is frequent- 
ly referred to in both the Old and New Testaments. 
*' The union of water and salt is not without mystery. 
The property of the first is to cleanse, of the second 
to preserve. The Church wishes that this sacramen- 
tal should help to wash away sin from her children, 
and to preserve them from a relapse. Water 
quenches fire and fosters the growth of plants ; thus, 
in the spiritual order, water serves to quench the 
fire of the passions and to promote the growth of 

^ Barry, pp. 60, 61. 



HOLY WATER. I25 

virtues. Salt is the symbol of wisdom ; it typifies 
the Eternal Wisdom, the Second Person of the 
Blessed Trinity. Water represents human nature. 
Hence the mingling of the two substances is em- 
blematic of the Incarnation — of the assumption of 
human nature by the Eternal Word. Water repre- 
sents repentance for past offences ; salt, from its pre- 
servative properties, represents the care which the 
true penitent takes to avoid future relapses. 

'* There is a remarkable instance in the Fourth 
Book of Kings, 2d chapter," — to which reference is 
made in the exorcism of salt, given above — ''of the 
efificacy which God attaches to salt. The inhabitants 
of Jericho complained to the prophet Eliseus that the 
water of their town was bad and the ground barren. 
The holy man said to them : ' Bring me a new ves- 
sel, and put salt into it. And when they had brought 
it, he went out to the spring of the waters, and cast 
the salt into it, and said : Thus saith the Lord : I 
have healed these waters, and there shall be no more 
in them death or barrenness.' " ' 

The custom of mingling salt with the water when 
it is blessed is of great antiquity in the Church. 
One of the Apostolic Canons says : '' We bless water 
mingled with salt, that all who are sprinkled with it 
may be sanctified and purified." ^ 

The importance which Holy Church attaches to 
indulgences, more especially in modern times, makes 
it pertinent to inquire. What indulgences, if any, are 
granted to the use of holy water? The Raccolta 
says (p. 5) : '' His Holiness Pope Pius IX., by a brief 
(March 23, 1876), granted to all the faithful, every 

1 Barry, pp. 58, 59. 2 *'Kirchen-Lexicon." 



126 HOLY WATER. 

time that, with at least contrite heart, they shall 
make the sign of the cross with holy water, pro- 
nouncing at the same time the words ' In the name 
of the Father, and of the Son, and of the Holy 
Ghost,' an indulgence of one hundred days/* 



THE ASPERGES. I 27 



IX. — THE ASPERGES, OR SPRINKLING OF HOLY 
WATER BEFORE MASS. 

THE self-sacrificing missionaries who first min- 
istered to the scattered Catholic population of 
the United States encountered, as in many other coun- 
tries, innumerable difficulties, not the least of which 
was that of strictly conforming to the ceremonial of 
the Church in her various sacred functions. At a 
time when the Adorable Sacrifice w^as offered up, 
now under a tree, now in a barn, a house, or a school- 
house, again in a canal tunnel — as the Very Rev. 
Prince Gallitzin once celebrated it w^est of the Alle- 
ghany mountains — it is not a matter of surprise that 
all the ceremonies of the liturgy Avere not observed. 
This state of affairs existed for a longer or shorter 
period in all parts of the country, and it still exists 
in many places. Few^ of the older of our mission- 
aries but are able to recall scenes in w^hich it would 
have been impossible to carry out the ceremonial ; 
and the poor priest, with the best intentions, found 
himself in very truth the creature of circumstances. 
Many of the early missionaries w^ere also at a disad- 
vantage on their own account. Like their people, 
they w^ere for the most part from Ireland, Germany, 
or France. The centuries of English oppression, 
with their restrictions on Catholic education in 
general, and prohibition, under the severest penalties, 
of education for the priesthood, were not sufficient 
to quench the missionary spirit of the Irish people. 



128 THE ASPERGES, 

although they were frequently successful in depriv- 
ing those who aspired to the sacred ministry of the 
opportunity of receiving that thorough training which 
would have better fitted them for the exercise of the 
noble calling to which, even in their oppressed con- 
dition, they heard the divine voice inviting them, 
and which they had the hereditary courage to obey. 
The unsettled state of continental Europe, too, a 
century ago — about the time the Church in this 
country received permanent organization — was of 
such a character as to leave the candidates for the 
sacred ministry a very unfavorable opportunity of 
preparing themselves to follow the promptings of 
their heroic zeal. Hence many of them came to 
this country during that unhappy time with but an 
imperfect preparation for the fulfilment of their ex- 
alted mission. To these difficulties must be added 
the variety of national customs, both of priests and 
people, which could not fail to exercise an influence 
on the rising Church in America. 

Coming nearer to our own time, when the indom- 
itable energy of the first American prelates prompt- 
ed them to found ecclesiastical seminaries for the 
training of our youth — which was undertaken at a 
very early day — new elements entered in to render 
the introduction of the entire ceremonial difficult, if 
not impossible. The urgent needs of the infant Church 
forced the greater part of the bishops, much against 
their will, to ordain and send out priests as soon as 
they had received the minimum of necessary attain- 
ments, in order that bread might be broken for the 
children who were crying for it. These young 
priests were generally so much occupied with mis- 



OR SPRINKLING OF HOLY WATER BEFORE MASS. 1 29 

sionary work that they could find little time for study; 
they had no brother priests to consult, except at dis- 
tant intervals ; and they were commonly so poor as 
to be unable to buy the few books suitable for them 
which the market then afforded. What wonder that 
their too scanty store of knowledge suffered from 
the ravages of time, and that the difficulties of their 
position forced them to encroach somewhat on the 
domain of ritual requirements ? Far be it from us, 
or from those more favored in our day, to underes- 
timate their difficulties or censure their conduct. 
Rather should we study to emulate their ardent zeal 
and heroic spirit of self-sacrifice. These young priests, 
finding their seniors — with whom they were some- 
times placed as assistants, and many of whom had 
entered the ministry under still less favorable circum- 
stances — omit certain ceremonies, would naturally 
follow their example, and this for two reasons : first, 
from fear of being criticised, a fear which was not in 
every case imaginary ; and, secondly, from a reflex 
conclusion that what was permitted to their elders 
was also permitted to them. I am accounting for 
this state of affairs ; not approving nor condemning it. 
People are sometimes perplexed to account for dif- 
ficulties the solution of which is very simple. 

When better times dawned upon the Church here 
the difficulties by which the priests were surrounded 
were not entirely removed. The urgent demand for 
missionaries was, if anything, greater than before, 
owing to the ceaseless tide of immigration, largely 
Catholic, which flowed into the country ; the profes- 
sors in our seminaries had for the most part labored 
on the mission among us and were conversant with 



130 THE ASPERGES, 

the difficulties of the field, and they were not always 
as familiar, it may be, with the strict requirements 
of the liturgy as could be desired. Besides, the neces- 
sity they were under of crowding a long course of 
studies into a brief space of time forced them, in 
spite of themselves, to overlook certain points to 
which greater attention can be devoted at the pres- 
ent day. With these rather lengthy prefatory re- 
marks we shall turn to the subject of the Asperges, 
And first of its histor}^ 

The introduction of the custom of blessing water 
before the principal Mass on Sunda}' s, and sprinkling 
the people with it, is commonly attributed to Pope 
St. Leo IV. (847-855); but there are not wanting 
learned writers who trace it to a far more remote an- 
tiquity, and regard the words of this Pontiff as refer- 
ring to an existing custom rather than to the introduc- 
tion of one not as yet in use. Addressing the clergy 
on certain of their duties he says : '' Bless water every 
Sunday before Mass, whence the people may be 
sprinkled, and have a vessel especially for that pur- 
pose. " ^ The Asperges was directed to be given by 
one of the canons of a synod held at Rheims by 
Regina and Hincmar, in the ninth century, and 
Walafrid Strabo (born 806) speaks of it. ^ Hence we 
may safely conclude that the Asperges, substantially 
as we now have it, dates from at least as early as the 
beginning of the ninth century. But that it under- 
went minor changes since that time is more than 
probable, inasmuch as the rubrics of the missal were 
not irrevocably fixed till some seven centuries later. 

When St. Pius V., acting in accordance with the 
^ Fornici, p. 356. 2 << Kirchen- Lexicon." 



OR SPRINKLING OF HOLY WATER BEFORE MASS. I3I 

recommendation of the Fathers of the Council of 
Trent, issued a carefully revised edition of the Roman 
Missal, he commanded all persons of whatever dignity 
— even the cardinals of the Holy Roman Church— in 
virtue of holy obedience, to make use of that Missal 
and no other, unless they had — as in the case of certain 
churches and religious Orders — a different rite dating 
back at least two hundred years. The same com- 
mand, with even severer penalties, was renewed by 
Popes Clement VHI. and Urban VIII. Among the 
rubrics of the Missal is one directing that the priest 
who is about to celebrate Mass shall — after the blessing 
of water, according to the ritual — vest in cope of the 
proper color for the day or feast, and shall proceed 
with the servers to the foot of the altar, where he 
shall sprinkle it, himself, the servers, and the people. 
The ceremony is also prescribed by the ritual, the 
Ceremonial of Bishops, the ceremonial prepared by 
the directions of the several councils of Baltimore 
and approved by the Pope, and b}^ every work that 
treats of this subject ; so that it is utterly impossible 
to find any work that even supposes the possibility 
of its omission. It will suffice to quote Wapelhorst 
(p. 1 29) on this point. He says that the A spn^g-es is 
to be given at the conventual or principal Mass, al- 
though that Mass is celebrated without singing ; and 
it is not at all to be omitted, but what should other- 
wise be sung is to be read by the celebrant. In a 
note he proves it to be the opinion of all liturgicists 
that the Asperges cannot be omitted without fault, 
since it pertains in a certain sense to the substance of 
the principal Mass, just as the blessing of the can- 
dles does to that of the feast of the Purification, 



132 THE ASPERGES, 

and ashes and palms on their respective days. ' 

The celebrant is the person who must perform the 
Asperges, even though a prelate is present, although 
another priest may bless the water, as several decrees 
of the Sacred Congregation have decided. The Cer- 
emonial prescribes the manner in which it is to be 
given. 

In the first synod ever held in the United States, 
that which convened at Baltimore in November, 1791, 
it was decreed that in churches served by more than 
one priest, or in which there were lay persons able to 
sing, the solemn sprinkling with holy water should 
be given as the missal prescribes. ^ 

The mystical signification of the Asperges is, that 
we may renew every Sunday the remembrance of our 
baptism, which was formerly conferred on Easter 
and Pentecost — or rather on the eve of those feasts 
— and also that the holy water by being blessed 
every Sunday may always be pure. The faithful 
are sprinkled with holy water that by the prayers 
which are recited in the blessing of it — to the essay 
on which the reader is referred — they, by being puri- 
fied from sin, and defended from the wiles of the 
spirit of evil, may with greater attention and devo- 
tion assist at the i\dorable Sacrifice of the Mass. ^ 

The following are the words recited by the priest 
during the Asperges, the antiphons and responses 
being sung by the choir as well as recited by the cele- 

i Ita omnes. *' Absque culpa hsec benedictio et populi adsperlio omit- 
ti nequeunt, cum quasi pertineant ad Missge principalis substantiam, 
uti benedictio cereorum in die Purificationis, Cinerum et Palmarum suis 
respective diebus. " Romsee, Bouvry, etc. 

2 *' Concilia Baltimorensia, " p. 19. ^ Wapelhorst, N. 80, ad 9. 



OR SPRINKLING OF HOLY WATER BEFORE MASS. 133 

brant: Ant. ''Thou shalt sprinkle me with hys- 
sop, O Lord, and I shall be cleansed : Thou shalt wash 
me, and I shall become whiter than snow. Psalm, 
Have mercy on me, O God, according to Thy great 
mercy. Glory be to the Father, etc. Ant, (repeated) 
Thou shalt sprinkle me, etc. F. Show us, O Lord, 
Thy mercy. R, And grant us Thy salvation. F. O 
Lord, hear my prayer. R, And let my cry come to 
Thee. V. The Lord be with you. R. And with Thy 
spirit. Let us pray. Hear us, O holy Lord, Father 
Almighty, everlasting God ; and vouchsafe to send 
Thy holy angel from heaven, to guard, cherish, pro- 
tect, visit, and defend all those who are assembled to- 
gether in this house. Through Christ Our Lord. 
Amen.'' The antiphon and psalm change in Paschal 
time, and are: '' I saw water flowing from the right 
side of the temple, Alleluia ; and all unto whom that 
water came were saved, and they shall say, Alleluia, 
Alleluia. Psalm, Praise the Lord, for He is good ; for 
His mercy endureth forever. Glory be to the Fa- 
ther," etc. 

In the Asperges the congregation constitutes one 
whole, and it is not necessary, in order to receive the 
benefit of it, that the holy water should touch every 
person, any more than it is necessary for the holy 
water to touch every candle or palm branch in their 
respective blessings. 



134 THE FORTY HOURS ADORATION AND 



X. — THE FORTY HOURS ADORATION AND THE BENE- 
DICTION OF THE MOST BLESSED SACRAMENT. 

I. 

TREATING of the minor rites and offices of 
the Church, Cardinal Wiseman writes : '' No 
man need hope ever to know, understand, or value 
worthily the richness and fulness of Catholic devo- 
tion, in its many beautiful forms, till he have passed 
into the interior of its divine sanctuary, and have 
visited, in its spirit, all its separate, but harmonizing 
parts/' ' There are many who have entered this 
holy of holies ; but they are those who have culti- 
vated a devotion to the Most Holy Sacrament of 
the Altar, and who have, besides, learned to set a 
proper value on all the rites of holy Church. They 
are not the sickly, lukewarm Catholics, who perform 
the scant service they render to God from a sense 
of duty, and only so far as strict duty requires, but 
those who are influenced by love and who deem 
their service a privilege. As the same eminent 
writer remarks, those who sustain the Church's 
noble claim to beauty and loveliness '' will be found 
ever to set the highest value upon the minor obser- 
vances of the Church — will be found most careful in 
their use, ever zealous in their defence of them. If 
then we see, as we always shall, the higher growth 
in virtue, and the full comeliness of holiness united 

^ "Essays," vol. ii., pp. 255, 256. 



THE BENEDICTION OF THE BLESSED SACRAMENT. 135 

with these practices, and going hand in hand with 
their application, should we not rather cherish than 
undervalue them ; increase and encourage, rather 
than diminish them ; uphold and vindicate rather 
than abandon them to obliquity and misrepresen- 
tation?"^ 

Continuing he writes : " If the principle of private 
devotion among Catholics be that of coming as near 
as possible to the feelings in faith and love of those 
who lived in our Blessed Redeemer's society upon 
earth, the great idea and principle of public worship 
in the Catholic Church is to copy, as faithfully as 
may be permitted, the homage paid to Him and His 
Father in heaven. With the Church triumphant 
she is one ; and their offices in regard to praise, and 
adoration are the same. Now, if we look up toward 
that happier sphere, we see the Lamb enthroned to 
receive eternal and unceasing worship, praise, and 
benediction."'" This end is admirably attained in 
the devotion to the Most Holy Sacrament, especial- 
ly as exhibited in the Forty Hours' Adoration. And 
it is not to be the privilege of the few to assist at it ; 
but, as the same writer remarks: '' She (the Church) 
would not even leave this duty of perennial homage 
to those communities who, distributing the day and 
night into various portions, some at one hour, some 
at another, no doubt fill up the entire space with 
holy services. Through every season, and through 
every day, she would have ever going on a direct, 
uninterrupted worship of her Lord and Saviour, as 
the Adorable Victim on His altar- throne. " ^ 

^ '^ Essays," vol. ii., pp. 259, 260. 2 "Essays," vol. ii., p. 266. 

3 ''Essays," vol. ii., p. 67. 



136 THE FORTY HOURS' ADORATION AND 

It is not the intention to treat in this essay of 
devotion to the Most Holy Sacrament in general, nor 
of those processions in which the same Holy Sacra- 
ment is carried, whether these take place within or 
without the church, nor even of those extraordinary 
expositions that are sometimes ordered by the 
Sovereign Pontiff, or by bishops, as sometimes hap- 
pens in seasons of great spiritual or temporal neces- 
sity. Only the Forty Hours' Adoration, as had in 
our churches, and the Benediction as given then 
or at other times, will be considered, as the intention 
is to treat of such matters only as are of practical 
utility for the general reader. Extraordinary pro- 
cessions or expositions are usually explained when 
they take place. 

The procession of the Blessed Sacrament ante- 
dates both the exposition and the benediction, and 
was, most probably, introduced soon after the insti- 
tution of the feast of Corpus Christi, a feast that 
was established by Pope Urban IV. in the year 1264. 
At first, according to the best evidence at command, 
it would appear that the Blessed Sacrament was 
carried in procession in a sacred vessel entirely con- 
cealed from view, and that it was afterward placed 
in the tabernacle without a blessing being given to 
the faithful present. This latter custom is still con- 
tinued by the religious of the order of Carthusians. 
Perhaps the first evidence we have of the Blessed 
Sacrament being carried in procession exposed to 
view is found in a work of the learned Thiers, who 
wrote on the Blessed Sacrament in 1673, and who 
mentions that he found in a missal, dated 1373, the 
picture of a bishop carrying a sacred Host in a 



THE BENEDICTION OF THE BLESSED SACRAMENT. 1 37 

monstrance or ostensorium — for both mean the same 
— with one side partly of glass. The imparting of a 
blessing at the close of the procession was added in 
time, but for what reason, or at w^hat precise date, 
has not been ascertained with certainty. The Forty 
Hours' Adoration — for that is the correct name — 
grew out of these processions and expositions. The 
faithful, and the reverend clergy, who were their 
leaders, seeing by the light of faith that the Real 
Presence was the source of all good, found their 
devotion so much enkindled by beholding their 
Redeemer under the mystic veil of the sacramental 
species that they both longed for more than a pass- 
ing glance, as it were, and a continuous exposition 
was introduced. The mystic number forty was 
fixed upon to count the hours, a number so con- 
spicuous in the Sacred Scriptures ; and as it was to 
be a silent adoration, what more natural than that 
it should be had in honor of the forty hours during 
which the sacred body of Our Lord remained in the 
holy sepulchre, in the silent embrace of death ? 

At first there w^ere two kinds of Forty Hours' De- 
votion. The former was celebrated during the Car- 
nival, a festivity held on the two days immediately 
preceding Ash-Wednesday, during which the peo- 
ple were, and still are, in many places, accustomed 
to give themselves up to unbridled excesses, in which 
grievous sins were as a rule committed. Seeing this, 
many of the saints and other devout servants of 
God sought by various means to withdraw the peo- 
ple from them, on the one hand, and, on*the other, to 
make reparation to the divine majest}' by additional 
prayers and austerities. One of the means adopted 



138 THE FORTY HOURS' ADORATION AND 

in certain places was the exposition of the Most Holy 
Sacrament for forty hours preceding the beginning of 
Lent. But it is not necessary to treat of this exposi- 
tion, as the other has superseded it. 

Although authors are not agreed with regard to 
the date, place, and circumstances of the estabhshment 
of the Forty Hours' Adoration, yet they differ only 
in minor details, and the following from the Raccolta 
(p. 79) must be accepted as the most reliable ac- 
count : ^^ The prayer for forty hours together be- 
fore the Blessed Sacrament, in memory of the forty 
hours during which the sacred body of Jesus was 
in the sepulchre, began in Milan, about the year 1534. 
Thence it spread into other cities of Italy, and was 
introduced into Rome, for the first Sunday in every 
month, by the Archconfraternity of the Most Holy 
Trinity of the Pilgrims (founded by St. Philip Neri 
in the 3^ear 1548), and for the third Sunday in the 
month, by the Archconfraternity of Our Lady of 
Prayer, called La Morte, in the year 155 1. This 
prayer of the Forty Hours was established forever 
by Pope Clement VIIL, for the whole course of the 
year, in regular, continuous succession, from one 
church to another, commencing with the first Sunday 
in Advent in the chapel of the Apostolic Palace, as 
appears from the constitution Graves et Dinternce^ 
November 25, 1592. This Pope was moved to estab- 
lish this devotion by the public troubles of holy 
Church, in order that day and night the faithful 
might appease their Lord by prayer before the 
Blessed Sacrament in solemn exposition.*' 

The first introduction of the devotion seems to 
have been due to Father Joseph di Fero of Milan, 



THE BENEDICTION OF THE BLESSED SACRAMENT. I 39 

a Capuchin, who died in the year 1556. This begin- 
ning seems to have taken place in the year 1537, when 
Milan was desolated with a plague, and was also 
torn by civil strife. ^ 

The constitution of Pope Clement VIII. referred 
to is commonly known as the Clementine Instruc- 
tion, by which the whole matter relating to the Forty 
Hours' Exposition was regulated for Catholic coun- 
tries. But there are certain modifications permitted 
in missionary countries, of which mention will be 
made as we proceed. There has been, as we have 
seen, a gradual development in the external devotion 
to the Most Holy Sacrament, by which it has been 
brought down to what we have at present. First, 
there was the procession with the sacred Host con- 
cealed, which was made on but one or two days in 
the year ; next, the procession with the Blessed Sac- 
rament exposed to view ; then the short, procession 
with the long-continued exposition ; after that the 
benediction during and at the close of the Forty 
Hours ; and, finally, the benediction after a short 
exposition and without the procession, and that once 
or oftener in the week. But we have only meagre 
details of the manner in which the gradual develop- 
ment was effected. M-any a reader, however, will 
remember the time when both the Forty Hours' 
Adoration and the benediction were rare in this 
countrv. 

Speaking of the Forty Hours' Devotion, Cardinal 
Wiseman remarks : ^^ In no other time or place is 
the sublimity of our religion so touchingly felt. No 

1 ** Catholic Dictionary," p. 331 ; ** A Manual of Devotion for the Forty 
Hours," p. 6. 



I40 THE FORTY HOURS ADORATION AND 

ceremony is going on in the sanctuary, no sound of 
song is issuing from the choir, no voice of exhortation 
proceeds from the pulpit, no prayer is uttered aloud 
at the altar. There are hundreds there, and yet they 
are engaged in no congregational act of worship. 
Each heart and soul is alone in the midst of a multi- 
tude ; each uttering its own thoughts, and each feel- 
ing its own grace. Yet are you overpowered, sub- 
dued, quelled into a reverential mood, softened into a 
devotional spirit, forced to meditate, to feel, to pray. 
The little children who come in, led by a mother's 
hand, kneel down by her in silence, as she simply 
points toward the altar, overawed by the still splen- 
dor before them ; the very babe seems hushed to 
quiet reverence on her bosom." ^ 

I can see no reason why some prayer-books, and 
some newspapers announcing the Forty Hours' De- 
votion, continue to call it the '' Quarant' Ore." 
The expression is not understood by some persons, 
and it savors of pedantry. The English language in 
this as in all else is sufficiently expressive. Another 
abuse, which I have seen condemned somewhere in 
the Acta Sanctce Sedis, is that of decorating the altar 
at the Forty Hours more carefully in the evening or 
at other times when a larger concourse of people is 
expected, as it were to please them instead of honor- 
ing Our Lord. It is true indeed that the Church very 
wisely makes use of external pomp to excite devo- 
tion, since we are greatly influenced by what we re- 
ceive through the senses ; but this is only a means 
to an end. The end is the adoration of Our Saviour 
in the Most Holy Sacrament. 

^ " Essays," vol. ii., pp. 269, 270. 



THE BENEDICTION OF THE BLESSED SACRAMENT. I4I 

It is not certain who introduced the devotion of 
the Forty Hours into the United States ; but it was 
most probably either Archbishop Kenrick of Balti- 
more or Bishop Neumann of Philadelphia, and about 
the year 1854. Finding that the Clementine Instruc- 
tion could not be followed out in this country, so far 
as keeping the Blessed Sacrament exposed for the 
forty hours continuousl}^ Archbishop Kenrick ap- 
plied to the Holy See for such modifications of it 
for his archdiocese as circumstances demanded ; 
and Pius IX., by a rescript dated December 10, 1857, 
granted the following, which were, at the request of 
the Fathers of the Second Plenary Council of Balti- 
more, extended to the whole United States in 1868 : 

** I. That, as long as circumstances require it, the 
Blessed Sacrament may be exposed to public ador- 
ation, in the form of the Forty Hours' Prayer, in all 
the churches and oratories of the diocese of Balti- 
more once or twice a year, as the Archbishop may 
think best in the Lord, in the daytime only, and that at 
night it may be replaced in the tabernacle. 2. That 
the procession may be omitted, even inside the church, 
if it cannot properly be had. 3. To all the faithful, of 
either sex, he grants the indulgence of seven years, and 
as many quarantines to be gained each day that they 
visit the church where the Blessed Sacrament is 
exposed and remain there for some time in prayer, 
and a plenary indulgence to all who, besides visiting 
the church where the Blessed Sacrament is exposed, 
and praying there once on each of the three days, 
also go to confession and receive Holy Communion." \ 

A '' Manual of Devotion for the Forty Hours' Prayer," p. 10; '' Concilii 
Plenar, Baltimorensis," ii., N. 376. 



142 THE FORTY HOURS ADORATION AND 

But, according to a more recent decree, three 
visits are not necessary to ^ain the plenary indul- 
gence." ' 

It is not the intention to speak of local customs, 
but there is one which it may not be out of place to 
notice : that of closing the devotion on the evening 
of the third day, instead of on the morning of the 
day following, and with the Mass. This does not 
appear to be in harmony with the spirit of the 
Church, although the full period of forty hours may 
have been reached, from the fact that there is a Mass 
of reposition for the conclusion of the devotion, as 
well as one of exposition for its commencement; 
and the rubrics connect the one as intimately with 
the devotion as the other. Yet if the Mass of reposi- 
tion is said on the morning before the devotion 
closes, or on the morning after, it does not fulfil its 
purpose, and is in no sense a Mass of reposition, be- 
ing entirely separated from the act of reposing the 
Blessed Sacrament in the tabernacle and closing the 
exposition. 

This being a silent devotion, as its name indicates, 
and as its purpose shows, it is not the intention of 
the Church that sermons should be preached during 
its continuance. But inasmuch as sermons are un- 
der certain circumstances likely to be productive of 
good, and will not interfere with the hearing of con- 
fessions, especially in the smaller country parishes, 
the bishop, should he deem it expedient, may grant 
permissions ; but then the sermon should treat of 
the Most Holy Sacrament, and a veil should be 
placed before the monstrance. 

I Wapelhorst, p. 339. 



THE BENEDICTION OF THE BLESSED SACRAMENT. 143 

It is the custom in some places to open the taber- 
nacle door during Mass. This may be termed a kind 
of exposition, and is permitted by a decree of March 
16, 1876. 

IL 

According to the learned Thiers, already referred 
to, the giving of benediction with the Most Holy Sac- 
rament is of recent origin ; but just when it was intro- 
duced, and the manner in which it extended till it has 
become so common in the Church, it would be diffi- 
cult if not impossible to say. 

There are three kinds of benediction — that with 
the pyx, w^hen communicating the sick ; that with 
the ciborium in the church ; and that with the mon- 
strance — upon each of which remarks will be made.. 
And first, of benediction when communicating the 
sick. It is superfluous to state that in Catholic coun- 
tries the Holy Viaticum is borne in a solemn manner 
to the house of the sick ; and the ritual directs that 
after the sick person has received, the priest shall 
make the sign of the cross with the pyx over those 
present. This is also to be done when the Blessed 
Sacrament has to be carried secretly to the sick, as 
among us, so long as there is a sacred Host in the pyx, 
as when more than one is to receive. 

The second kind of blessing is that given with what 
is called in the language of the ritual the pyx, but 
which is commonly known among us as the ciborium, 
or sacred vessel in which the Blessed Sacrament is 
reserved in the tabernacle on the altar. By a decree 
of the Sacred Congregation, dated September ii, 
1847, this blessing is only to be given where such a 



144 THE FORTY HOURS ADORATION AND 

custom exists, and with the permission of the bish- 
op on account of the existence of the custom. ^ 
When imparted it differs from that given with 
the monstrance, and has the following ceremonial : 
The tabernacle is opened, but the ciborium is not 
taken out ; the singing and incensing take place as 
at the ordinary benediction ; and the same versicle, 
response, and prayer are sung; after which the 
priest takes the ciborium from the tabernacle, envel- 
opes it in the extremity of the shoulder veil, and, 
turning to the people, blesses them. It is seldom, 
however, that this blessing is given among us. 

Little need be said of the third form of benedic- 
tion — that given with the monstrance ; it is so fre- 
quently seen in all our churches that the faithful are 
quite familiar with it. Although the provincial or 
plenary councils of the various countries fix the times 
when benediction ma}^ be given, the matter is still 
left to a very great extent to the prudent judgment 
of the bishops; and both priests and people are ac- 
customed to look to them for guidance in the matter. 
Late decrees of the Sacred Congregation of Rites 
permit the singing of hymns and the recitation 
of prayers in the vernacular during the exposition 
before the Tanttim Ergo. ^ 

According to several decrees of the same Sacred 
Congregation, benediction must always be given in 
silence. When imparted by a priest he makes one 
sign of the cross with the monstrance ; when given by 
a bishop he makes three. This principle, it will be ob- 
served, is also carried out in several other blessings. 

The indulgences, plenary and partial, that may be 

1 Wapelhorst, pp. 348, 349. ^ Ibid., pp. 168 and 338. 



THE BENEDICTION OF THE BLESSED SACRAMENT. 145 

gained by those who devoutly perform the Forty 
Hours have already been mentioned ; but it will 
be of advantage to make a few remarks upon them. 
It frequently happens that persons will go to con- 
fession on the Saturday preceding the opening of 
the devotion, and to Holy Communion at an early 
Mass. Will this confession and Communion suffice 
tor gaining the indulgence ? This is an important 
question. Dr. Smith discusses it at length, and, on 
the authority of Benedict XIV., answers it in the 
affirmative. ' Again, inasmuch as the object of the 
Forty Hours is not simply to induce people to re- 
ceive the sacraments of penance and Holy Eucha- 
rist, but their reception is made a necessary con- 
dition for gaining the plenary indulgence, is it essen- 
tial that they should be received in the church where 
the exposition takes place ? It is not. They may 
be received in any church, provided the other con- 
ditions are complied with. It may also be remarked 
that theologians hold that in order to gain a plenary 
indulgence it is only necessary to be in the state of 
grace when the last of the conditions enjoined is ful- 
filled. 

As Vespers in the evening takes the place in some 
sort of the Mass in the morning, and closes the day, 
as it was begun, by a solemn act of divine worship, 
so does the benediction by our divine Lord after the 
one correspond to that given in His name by His 
minister after the other, and supplies in a measure 
for the deficiency between the Vespers and the 
Adorable Sacrifice. And all go to strengthen the 
claims of holy Church to be called our Mother. 

^ " Notes on the Second Plenary Council of Baltimore," pp. 221-226. 



146 THE ROSARY OF THE BLESSED VIRGIN MARY. 



XI.— THE ROSARY OF THE BLESSED VIRGIN MARY. 

WHO for us men and for our salvation came 
down from heaven, and became incarnate 
by the Holy Ghost of the Virgin Mary, and was 
made man." How profound the mystery honored 
by the priest of God on bended knees in the ador- 
able sacrifice of the Mass ! How full of meaning 
the words that follow in the symbol of our faith: 
'' He was crucified also for us, suffered under 
Pontius Pilate, and was buried ; and the third day 
He rose again according to the Scriptures." The 
Incarnation is the central point of the world's his- 
tory. The end of the Incarnation was the Redemp- 
tion, the most stupendous work of divine love. The 
wisdom of the Church is ad^^irably displayed in unit- 
ing these two greatest of her mysteries in a devotion 
so simple that it is within the range of the most lim- 
ited intelligence, and so profound as to afford sub- 
jects of meditation for the deepest mind. The holy 
Rosary ! What a vast mine of spiritual wealth ! what 
an inexhaustible fountain of grace ! The humiliation 
of the Incarnation and the suffering and ignominy of 
the Redemption are the remedies which the Eternal 
Father, in His infinite wisdom, proposed for the 
pride of poor fallen nature. The remembrance of 
them, which the Rosary places before our minds, 
cannot but be a sovereign remedy for the evils of the 
unhappy times in which w^e live. 

Before entering upon our subject I shall premise 



THE ROSARY OF THE BLESSED VIRGIN MARY. I47 

by saying that it is the common Rosary of fifteen 
mysteries that I propose to treat of, and not any of 
the various other chaplets or rosaries now in use 
among Christians. Such of them as are approved 
by the Church are good and to be commended ; 
but they do not enter into the scope of this essay. 

Our divine Saviour foretold to His Apostles that 
they and their followers should be hated by all men 
for His name^s sake ; that they were to meet with 
persecution because they were not of the world, as 
He was not of the world. But the Church was soon 
to discover that her enemies were not always to be 
of the same character, nor were they to wage war 
against her with the same weapons. Extraordinary 
trials were to be encountered at intervals, which 
were to be a test of the constancy, not only of her 
ordinary children, but also of the elect. She also 
learned that He Who permitted these trials provided 
also a remedy, as her history in all ages amply testi- 
fies. x\n Arius was to have his Athanasius, an 
Abelard his Bernard, a Luther his Ignatius, and so 
of her other enemies. But we are now concerned 
with the Albigenses, who rose in the southeast of 
France in the eleventh century, and devastated the 
Church at the same time that they defied the civil 
power. But no sooner was His flock threatened 
than the Good Shepherd came to its relief. 

Many efforts having been made both bv the civil 
and the religious power to suppress the outbreak of 
these heretics, but of which it does not enter into 
our present purpose to give a detailed account, St. 
Dominic — or Dominic Guzman, as he is called in pro- 
fane history — entered the field against them with 



148 THE ROSARY OF THE BLESSED VIRGIN MARY. 

that burning zeal with which only a saint can be 
animated for the conversion of sinners. Dominic was 
born at Calarnega, a village of Old Castile, Spain, 
in the year 1170. He studied for the Church, and 
was ordained a priest at the age of twenty-three. 
He entered on the mission of preaching for the con- 
version of the heretics about the year 1205 j founded 
the Order of St. Dominic, or Friar Preachers, as 
they are commonly called, on the 15th of August, 
1217 ; and, finally, died at Rome, August 4, 1221. He 
employed his sanctity and eloquence in endeavoring 
to stem the tide of evil that had been set in motion by 
the Albigenses ; but his efforts, though heroic, were 
of comparatively little avail. At length he ventured 
to complain to the holy Mother of God, for whom 
he entertained the tenderest devotion, and to ask her 
to instruct him in the way he could labor most suc- 
cessfully for the conversion of those misguided souls 
for whom her divine Son had laid down His life. 
His prayer was acceptable, and Mary revealed to 
him the devotion of the holy Rosary. He was told 
to give his time more to the propagation of this de- 
votion than to preaching, and greater success would 
attend his efforts. This revelation took place about 
the year 1206, but the precise date cannot be ascer- 
tained. It is unnecessary to pause to explain the 
parts of which the Rosary is composed ; it is too pop- 
ular for anyone to be ignorant of that. Reference 
will be made to it later on. 

But, though we owe the Rosary in its present 
form to St. Dominic, the idea was not original with 
him. The custom of repeating the same form of 
prayer, whether of praise or petition, is of great an- 



THE ROSARY OF THE BLESSED VIRGIN MARY. 149 

tiquity, and is natural to man, especiall}^ when he is 
under the influence of strong emotion. The Jews 
were familiar with it, as may be learned from various 
passages of the Psalms, but more particularly from 
the i3Sth Psalm, in which the same words ''for 
His mercy endureth forever " are repeated twenty- 
seven times. Influenced no less by the custom of 
their lathers, the Jews, than by the example of our di- 
vine Redeemer, Who on a most solemn occasion in 
the Garden of Gethsemani thrice repeated '' the self- 
same words," ' the Christians early adopted the form 
of repetition in their private as well as in their public 
devotions. This would especially be the case with 
the '' Our Father," which Jesus Christ Himself was 
pleased to teach His children as the most perfect 
form of praise and petition. The custom of this fre- 
quent repetition would naturally lead to the resolu- 
tion, on the part of the more devout, at least, of re- 
citing daily a certain number of these prayers ; and 
this in its turn would suggest the propriety of 
adopting some means of counting them. The early 
Christians, being lovers of poverty, would naturally 
adopt some simple means, and this is proved from 
ecclesiastical history. Thus St. Palladius relates 
that St. Paul, the first hermit, who lived in the fourth 
century, was accustomed to recite three hundred 
'' Our Fathers" daily, and used little pebbles or grains 
to count them. These counters were in time strung 
upon a string for greater convenience, and were 
called Pater Nosters, Beads of different material, 
varying in value according to the ability, or perhaps 
in some cases, as at the present day, according to the 

i St. Matthew, xxvi. 44. 



150 THE ROSARY OF THE BLESSED VIRGIN MARY. 

vanity of those who possessed them, eventually came 
into use ; but it v^ould be impossible to fix the date ; 
indeed, from the very nature of things, their intro- 
duction must have been gradual. It may be re- 
marked, in passing, that the word bead is of Chris- 
tian origin, and proves by its derivation the use to 
which it was first applied. It is simply the Anglo- 
Saxon word bead, which means /r(^7^r, and which is 
allied to the German word beten^ to pray, especially 
to petition. 

Butler informs us that in early times, when many 
of the faithful were accustomed to assist at the pub- 
lic recitation of the Divine OflSce, or, if prevented, 
to perform some devotions at the same hours at their 
homes, '' those who could neither read nor recite the 
Psalter by heart supplied this by a frequent repeti- 
tion of the Lord's Prayer ; and the many illiterate 
persons performed, at all the canonical hours of 
prayer, regular devotions, corresponding to those of 
the Psalter recited by the clergy and many others. 
When the number of 'Our Fathers* was told by 
studs fastened on the belts which people then wore, 
these prayers were reckoned by so many belts. The 
ordinary use of the Angelical Salutation in this man- 
ner was not so ancient. Erimannus, in the twelfth 
age, mentions a lady who recited every day sixty 
Angelical Salutations. "^ From this circumstance the 
Rosary came to be called the Psaltery of the Blessed 
Virgin Mary. The name Rosary is derived from the 
title Mystical Rose, by which the Church salutes the 
holy Mother of God. 

St. Albert of Crispin and Peter the Hermit are 

1 "Lives of the Saints," Festival of the Holy Rosary. 



THE ROSARY OF THE BLESSED VIRGIN MARY. 151 

mentioned long before the time of St. Dominic as 
having taught the laity who could not read the Psal- 
ter to say a certain number of '' Our Fathers " and 
'* Hail Marys " in lieu of each canonical hour of the 
Divine Office ; but, says Maurel (p. 223), '' in its pres- 
ent form, conformably to repeated testimonies of 
the Roman Pontiffs, the Rosary has for its author 
St. Dominic." 

From the beginning the devotion of the holy Ros- 
ary became very popular with the faithful, and pon- 
tiffs and prelates were loud in its praises. A few of 
these expressions of praise will no doubt be interest- 
ing to the reader, and will tend to increase his vene- 
ration for a devotion that is so highly commended. 
And first we have the words of the ever blessed 
Mother of God to St. Dominic : '' Preach the Ros- 
ary, which is a shield against the shafts of the enemy, 
the rampart of the Church of God, and the Book of 
Life. . . . Exhort everyone to be devout to the Ros- 
ary, and thou shalt produce wonderful fruit in souls." 
Says Pope Leo X. : '^ The Rosary has been established 
against the dangers which threaten the world." 
St. Pius V. : " By the Rosary the darkness of heresy 
has been dispelled, and the light of the Catholic 
faith shines out in all its brilliancy." Clement VII. : 
'* The devotion of the Rosary is the salvation of 
Christians." Adrian VL : *' The Rosarj^ scourges the 
devil." Sixtus V. : '' The Rosary has been established 
by St. Dominic, under the inspiration of the Holy 
Ghost, for the utilit}" of the Catholic religion." Greg- 
ory XVL : '' The Rosary is a wonderful instrument 
for the destruction of sin, the recovery of God's 
grace, and the advancement of His glory." The 



152 THE ROSARY OF THE BLESSED VIRGIN MARY. 

well-known devotion of Pius IX. to the Blessed Vir- 
gin, and the extraordinary importance which Leo 
XIII. attaches to the Rosary are too recent to re- 
quire comment. 

A number of important questions relating to the 
holy Rosary will present themselves to the mind of 
the thoughtful reader, the first of which would natur- 
ally be, What are the essential parts of the Rosary? 
This question is all the more important owing to the 
numerous indulgences with which the Church has 
enriched this devotion, and also on account of the 
various customs of different countries. Inasmuch as 
these customs are an expression of the devotion of 
different peoples to the holy Mother of God, a few 
of them will be placed before the reader. In Rome 
and in many other places it is customary to begin 
the Rosary with the versicle and response : ^' Incline 
unto my aid, O God. O Lord, make haste to help 
me." This is followed by the *' Glory be to the 
Father," after which the mysteries are simply an- 
nounced or named, as the ^' Annunciation," the 
'' Prayer in the Garden," the '' Resurrection," etc., 
followed by the recitation of the '' Our Father," ten 
^' Hail Marys," and '' Glory be to the Father." The 
devotion concludes either with the ^' Hail, holy 
Queen," or the Litany of the Blessed Virgin. In 
other places, and generally among us, the custom is 
to begin with the Apostles' Creed, the '' Our Fa- 
ther," three '' Hail Marys," and the ^^ Glory be to the 
Father," after which follow the mysteries in order, 
with the " Hail, holy Queen" in the end. Instead 
of the mere names of the mysteries, some books of 
devotion have prayers before and after each mys- 



THE ROSARY OF THE BLESSED VIRGIN MARY. 153 

tery ; these being intended to assist persons who 
may find it difficult to meditate or place the scene of 
the myster}'- vividly before their minds. Still an- 
other custom, more general, perhaps, among the 
Germans than among others, is that of adding a few 
words, explanatory of the mystery then being medi- 
tated upon, after the holy Name of Jesus in the 
'' Hail Mary ; '' as, '' Whom thou, O Virgin, didst 
conceive of the Holy Ghost," '* Who for us didst 
sweat blood in the garden," '^ Who didst rise from the 
dead," etc. Now, the question arises, how much of 
this — which is all very good in itself — is necessary 
to gain the indulgences attached to the recitation of 
the Rosary ? or, in other words, what are the essen- 
tial parts of the Rosary ? 

All that is essential is the recitation of the fifteen 
decades — or, where the Papal Briefs granting the in- 
dulgences, permit the recitation of only five decades — 
of one '' Our Father," and ten " Hail Marys " each, and 
meditating during the recitation on some mystery in 
the life of Christ, where the same Papal Briefs require 
meditation as a necessary condition. It is to be ob- 
served, however, that the indulgences granted for 
the recitation of the whole Rosary are also granted 
for the recitation of only one-third part of it, or five 
decades, except where the opposite is expressly de- 
clared, as is proven by the decrees of September 23, 
1775, and February 25, 1877. The Creed, *' Our 
Father," three '' Hail Marys,'' and '' Glory be to the 
Father,^' at the beginning of the Rosary ; the an- 
nouncement of the different mysteries, or the pray- 
ers before and after them ; the '' Glory be to the 
Father" at the end of each decade; the '' Hail, holy 



154 THE ROSARY OF THE BLESSED VIRGIN MARY. 

Q^^ieen," or the Litany at the conclusion, are not es- 
sential parts, and may all be omitted without forfeit- 
ing the indulgences. The essential parts of the holy 
Rosary, are, then, one '' Our Father " and ten '^ Hail 
Marys " repeated five times, and nothing more. 

Inasmuch as the Rosary in a measure takes the 
place among the laity which the Divine Office occu- 
pies among the clergy, the question arises, Is it per- 
mitted to interrupt the Rosary between the decades 
as it is to interrupt the Office between the different 
parts or '' hours " ? The Office must be recited with- 
in the twent3^-four hours of the day ; does the same 
privilege extend to the Rosary ? This question hav- 
ing been proposed for solution to the Sacred Con- 
gregation of Indulgences, it was decided by a de- 
cree dated January 22, 1858, that the whole Rosary 
cannot be divided into more than three parts, and 
that each such part must be said without interruption. 
" It is not sufficient, then, to recite the entire chaplet 
on the same day ; there must be, moreover, between 
the different parts of the five decades no notable in- 
terruption which would destroy the moral unity of 
the prayer." ^ The whole question, then, turns on 
the point. What is a '' notable interruption " ? 

An interruption of the Rosary, or of any other 
devotion, may be viewed in a twofold light: either 
with reference to the actual length of time over 
which the interruption extends, or with reference to 
the withdrawal of the mind from the devotion. If a 
person is called, for example, from the recitation of 
the beads to transact some secular business, which 
by its very nature withdraws the mind from prayer, 

1 Maurel, p. 227. 



THE ROSARY OF THE BLESSED VIRGIN MARY. 155 

it is different from interrupting the Rosary to take 
part in any other devotion ; for while the one by 
its nature stifles the spirit of prayer for the time, the 
other only withdraws the mind from one kind of pray- 
er to turn it to another, and leaves the spirit of prayer 
undisturbed. Says Konings, of the Stations of the 
Cross, which he afterward applies to the Rosary : 
*' An interruption which would be made to hear 
Mass, to go to confession, or to receive Holy Com- 
munion, is not morally an interruption, because it does 
not divert the mind to extraneous things." ' Hence, 
according to him, this would not constitute a ^' notable 
interruption," and would not forfeit the indulgences. 

It may be further inquired, What omissions in the 
recitation of the beads would be sufficient to lose the 
indulgences ? All authorities agree that if a person 
were to omit '* a notable part " he would lose these 
graces, and the same is true in regard to the condi- 
tions prescribed for the gaining of any other indul- 
gence ; but if the omission is of only a small part, 
the indulgence is not thereby endangered. But it is 
difficult to determine what precisely constitutes a 
" notable part." In general it may be safely con- 
cluded, with Konings and other theologians, that the 
omission of the fifth part of the prayers or other 
good works prescribed would be enough to forfeit 
the indulgence. Whether less would suffice or not 
they do not say. 

Still another inquiry is rendered necessary owing 
to the fact that human ingenuity has found means of 
manufacturing beads from an almost endless variety 
of materials. Of what materials must beads be made 

1 " Theologia Moralis," N. 1788, 3. 



156 THE ROSARY OF THE BLESSED VIRGIN MARY. 

in order that the Church will permit them to be in- 
dulgenced, and what materials are forbidden ? In- 
dulgences may be attached in general to beads — and 
the same is true of statues and crucifixes — made of 
any solid material, or such as is not easily broken ; 
and, although it was formerly forbidden to indul- 
gence beads, etc., made of wood or iron, that prohi- 
bition has been withdrawn. Even glass beads may 
be indulgenced, if the beads are solid, and not hol- 
low/ 

What are we to conclude with regard to giving our 
beads away or lending them to another ? 

'' I. Beads are indulgenced for one person only. 
When a number of beads are blessed together it is 
understood that each of them is blessed for the per- 
son who, being the owner of it, or one to whom the 
owner has given it gratuitously, is the first to use it 
with the intention of gaining the Rosary indulgences. 

^' 2. If a person lend his indulgenced beads to a 
friend merely to accommodate him to count his 
beads, and not for the purpose of enabling him to 
gain the indulgences attached to them, the beads do 
not in this case cease to be indulgenced for him who 
lent them. 

^' 3. If the beads are lent or given with the inten- 
tion of enabling another to gain the indulgences, the 
beads simply cease to be indulgenced at all, as well 
for the lender as for the receiver. They must be 
blessed again to become indulgenced. 

'' 4. If one took the beads without the know^ledge 
or consent of the owner, they do not in this case, we 
believe, cease to be indulgenced. The Congregation 

1 Decree of February 29, 1820. 



THE ROSARY OF THE BLESSED VIRGIN MARY. 157 

has decided that the loss of the indulgence applies 
to the case where the owner lends or gives them for 
the purpose of enabling another to gain the indul- 
gence." ' 

If beads that have been indulgenced are lost they 
have no indulgence for the one who finds them, but 
he may have them indulgenced for himself. The 
same is true of beads which a person inherits from 
a parent or other friend. It is also to be remem- 
bered that a person is not permitted to sell beads that 
have been indulgenced, even though he charge no 
more for them than they would sell for before they 
were blessed. Such sale would cause the beads to 
lose their indulgence altogether. ^ To charge a 
higher price for them because they are blessed 
would not only forfeit the indulgence, but would al- 
so be the sin of simony. 

Once more ; the holy Rosary to some extent 
takes the place of the Little Office of the Blessed 
Virgin ; the question thence arose : '^ That Office is 
divided in such a manner that the first Nocturn is 
recited on Mondays and Thursdays, the second on 
Tuesdays and Fridays, and the third on Wednesda3's 
and Saturdays. Now, can or should the three differ- 
ent series of the Joyful, the Sorrowful, and the Glori- 
ous Mysteries of the Rosary be recited on these days 
of the week in the same manner ? When this ques- 
tion was proposed to the Sacred Congregation the 
response was that, although everyone is free to se- 
lect whichever five mysteries he prefers to recite, 

^ Irish Ecclesiastical Record^ 1883, pp. 195, 196; Decrees of January 
10, 1839; March 12, 1855; and February 13, 1845. 
2 Decree of June 4, 1821 ; Maurel, pp. 257, 258. 



158 THE ROSARY OF THE BLESSED VIRGIN MARY. 

yet the custom of dividing off the whole Rosary in 
the same manner as the Little Office is coming into 
use, and meets with the approbation of the Holy See. 
According to this arrangement, the five Joyful Mys- 
teries are recited on Mondays and Thursdays, the 
five Sorrowful Mysteries on Tuesdays and Fridays, 
and the five Glorious Mysteries on Sundays, Wed- 
nesdays, and Saturdays. ^ 

It may be further remarked that, where the Papal 
Briefs granting indulgences for the recitation require 
meditation as one of the conditions, it is not enough 
to meditate on any pious subject ; the meditation 
must always be on some mystery in the life of our 
divine Redeemer. If this point is neglected the in- 
dulgences are not gained. '^ 

There are three forms of blessing by which indul- 
gences are attached to beads : the Dominican, the 
Bridgetine, and the Papal or Apostolic. And first of 
the Dominican. The holy Rosary having been re- 
vealed to St. Dominic by the Mother of God, it is 
natural to expect that the Dominicans should have 
special privileges in the matter of blessing rosaries. 
And so it is, according to the decrees of several 
Sovereign Pontiffs. To impart these indulgences a 
certain forai of words and the use of holy water are 
necessary in blessing the beads. ^ 

So numerous are the indulgences attached to the 
recitation of the Rosary that no attempt will be made 
to state them in this place ; the reader is simply rec- 
ommended to form an intention, when reciting the 
beads, to gain all the indulgences within his reach. 

1 Decree, July i, 1839. '^ Decree, August 13, 1726. 

^ Decree, February 29, 1864. 



THE ROSARY OF THE BLESSED VIRGIN MARY. 159 

The conditions required for gaining the Domini- 
can indulgences are stated in the Raccolta (pp. 170, 
171) in these words: ''To gain these indulgences 
it is required that the rosaries should be blessed by 
the religious of the Order of Friar Preachers, and 
that while the prayers are being said meditation be 
made on the mysteries of the birth, passion, death, 
resurrection, etc., of Our Lord Jesus Christ, accord- 
ing to the decree of the Sacred Congregation of In- 
dulgences, August 12, 1726, approved by Benedict 
XIII. This Pope declared, moreover, in his Con- 
stitution Pretiosiis, May 26, 1727, §4, that those 
who cannot meditate may gain the indulgence by 
merely saying the Rosary devoutly." These indul- 
gences are applicable to the souls in purgatory. It 
is also to be remembered that in order to gain the Do- 
minican indulgences it is sufficient, Avhen the Rosary 
is said in common by a number of persons, that one 
of the company have a string of beads that has been 
indulgenced, and that he use it in the recitation, in 
order that all the company may gain the indulgences 
attached to it ; provided, as the decree states, that 
all those who unite in the recitation withdraw their 
minds from all other affairs, and apply them to the 
devotion in which they are engaged. ' 

iVsto the Bridgetine indulgence, '' this chaplet is so 
called because we are indebted for it to St. Bridget 
(of Sweden), who first conceived the notion of circu- 
lating its use. She intended by means of the devo- 
tion to honor the sixty-three years which, in the 
opinion of many, the Blessed Virgin spent upon 
earth. Consequently it is composed of six decades, 

1 Decree, January 22, 1858. 



l6o THE ROSARY OF THE BLESSED VIRGIN MARY. 

each containing one ' Our Father,' ten ' Hail Marys,' 
and a Creed instead of the ' Glory be to the Father/ 
To make up the number seven, an ' Our Father ' is 
added in honor of the Seven Dolors and Seven Joys 
of Mary, together with three ' Hail Marys ' to com- 
plete the sixty-three j^ears. 

'^ Nevertheless, the indulgences of thischaplet can 
be applied as well to rosaries as to the ordinary 
beads of five decades. But for this application a 
special faculty is requisite, since, agreeably to a de- 
cree of January 28, 1842, the ordinary power of 
indulgencing chaplets is not sufficient. At the same 
time the Briefs from Rome to bless and indulgence 
chaplets, medals, etc., generally contain that faculty. 
Bear in mind also that, in according the power to 
apply the Bridgetine indulgence to rosaries, the 
Briefs do not by that act give power to bless the 
real chaplets of St. Bridget, constituted of six dec- 
ades, as above. The faculty was reserved to the 
Superior of the Order of St. Saviour, or of St. Brid- 
get, or to the priests of the same Order deputed for 
that object. Hence, as this Order does not exist at 
present, the Popes grant permission to annex to or- 
dinary chaplets the indulgences of St. Bridget. Yet, 
as already stated, this delegation exclusivel]" regards 
chaplets of five decades, without any reference to 
the chaplets of St. Bridget made up of six decades. 
This has been repeatedly declared by the Sacred 
Congregation, particularly in the decrees of January 
15, 1839; September 25, 1841 ; and January 28, 1842. 

"... To participate in the indulgences of the 
chaplet of St. Bridget it is not necessary to meditate 
on the mysteries of Our Lord and the Blessed Vir- 



THE ROSARY OF THE BLESSED VIRGIN MARY. l6l 

gin."^ No formula is required for blessing the 
beads ; it is sufficient that the priest merely make 
the sign oi the cross over them, without saying a 
word, and without sprinkling them with holy water. ^ 

Turning, finally, to the Papal or Apostolic bless- 
ing, the history of its origin is given in the Raccolta 
(p. 444) in these words : "' However ancient may 
have been the custom of the Sovereign Pontiffs to 
bless and distribute to the faithful sacred articles of 
gold, silver, or other metals (whence originated the 
pontifical blessing and distribution of crosses, cruci- 
fixes, rosaries, medals, etc.), yet it would seem that 
previous to the sixteenth century no indulgences 
were annexed to such articles. Pope Sixtus V., on 
the rebuilding of the patriarchal Lateran arch-basil- 
ica (when by the falling of the walls of the former 
building in various places were found many medals 
of gold, on which were impressed the holy cross, 
and other figures bearing the cross), caused a distri- 
bution to be made of them, and granted many indul- 
gences to those who had any of these medals in 
their possession, provided they fulfilled certain works 
enjoined them, as we learn from the Constitution 
Laudemus vivos, December i, 1587. From that 
time the popes, his successors, annexed indulgences 
to other objects besides medals blessed by them — 
such as chaplets, rosaries, crosses, crucifixes, etc., — 
persuaded that the usage of these sacred objects 
excites in the minds of the faithful faith and acts 
of adoration toward God and reverence for the 
Blessed Virgin and the saints." 

In order to gain these indulgences it is necessary 

1 Maurel, pp. 273, 27$. 2 IrUh EccL Record^ 1882, p. 753. 



162' THE ROSARY OF THE BLESSED VIRGIN MARY. 

that the beads — for we are treating of them only — - 
should be blessed by the Sovereign Pontiff, or by a 
priest having the requisite faculties from him. The 
bishops of this and other missionary countries are as 
a rule empowered to grant this faculty to their 
priests ; and for that reason the priests of the United 
States are able to attach the Apostolic indulgences 
to rosaries, and thus place these indulgences within 
the reach of such of the faithful as may wish to gain 
them. No particular formula is required for this 
blessing : it is sufficient to make the sign of the cross 
over the objects, without saying a word, or sprinkling 
them with holy water. 

It is further to be noted that these indulgences are 
not attached to the beads themselves, or to their re- 
cital, as those of St. Dominic and St. Bridget are ; on 
the contrary, the beads in this case hold the place of 
some other blessed object — as a cross, a medal, etc. 
Hence, without reciting the beads, the person may 
gain the Apostolic indulgences, provided he fulfil the 
conditions prescribed. '' To gain these indulgences 
it is necessary for one to carry about him the blessed 
object, or, at any event, to have it in his possession. 
Moreover, the pious considerations or prayers as- 
signed as conditions for sharing in the indulgences 
must be made either while carrying the articles, or at 
least when kept in one's room, or other suitable place 
in the house, so that the prayers be recited before 
them.'* ' From this the reader will perceive that ac- 
tual ownership and possession of the beads, or any 
other object to which these indulgences have been 
attached, are necessary conditions for partaking of 

1 Maurel, pp. 259 and 264, note, 



THE ROSARY OF THE BLESSED VIRGIN MARY. 163 

these spiritual favors, and that, consequently, it is 
not enough, as in the case of the Dominican indul- 
gences, that one person of the company, when a 
number of persons recite the Rosary together, should 
have an indulgenced string of beads. The Apostolic 
indulgences are applicable to the souls in purgatory.^ 

The Bridgetine, the Apostolic, and the Dominican 
indulgences may all be attached to the same string 
of beads, and may all be gained by the person who re- 
cites them, provided he fulfils the conditions re- 
quired for each. 

Considering the excellence of the holy Rosary in 
itself and the numerous indulgences, both plenary 
and partial, with which it has been enriched by the 
Holy See, need we wonder that the spirit of evil 
should make it the object of his most violent and in- 
sidious attacks, and that he should succeed in making 
it unpopular with many persons ? Poor, deluded mor- 
tals ! Let them learn from those who were real 
lights in the Church, real servants of the Mother of 
God, the mistake they are making. St. Dominic, to 
whom the Rosary w^as revealed, and whose Order is 
justly regarded as one of the most learned in the 
Church, was not ashamed to recite the beads, and 
with all his energy, eloquence, and zeal recommended 
the devotion to all who came within his reach. St. 
Alphonsus Liguori was most devoted to the Rosary, 
and we read in his Life that it was revealed to him 
that his eternal salvation depended upon his daily 
performance of this devotion. Of St. Francis of 
Sales it is related that he spent an hour every day in 
the recitation of the holy Rosary. Yet these were 

1 Raccolta^ p. 448, 



164 THE ROSARY OF THE BLESSED VmGIN MARY. 

men as remarkable for their learning as they were 
for their sanctity. No ; to underestimate the holy 
Rosary is not an evidence of learning, but a sign of 
ignorance and pride, and of a very low standard of 
piety. I can have no patience with such people ; 
let us have no more of them. 



THE BROWN SCAPULAR. 165 



XII. — THE SCAPULAR OF OUR LADY OF MOUNT 
CARMEL, OR BROWN SCAPULAR. 

THE purpose of this essay is to give a brief ac- 
count of the origin, the graces, and the indul- 
gences of the Brown Scapular, with the conditions 
upon which these spiritual favors may be gained. 
Since the introduction of this scapular into general 
use among the faithful, so many questions have been 
proposed to the Sacred Congregation of Rites or to 
the Superior-General of the Carmelites, relating to 
it, that it is difficult for many to know what precisel}^ 
is necessary to be done in order to reap all the spirit- 
ual advantages which the Church in her liberality has 
granted to the devout wearers of this livery of Mary. 
Some persons may do more than is necessary, while 
others may do less ; and while the members of the 
one class err by imposing unnecessary obligations 
upon themselves, those of the other commit a great- 
er mistake in failing to fulfil what is prescribed, and 
hence reap little advantage. Another difficulty 
which priests too often meet with in propagating 
devotions of this kind is that in almost every con- 
gregation one or more devout persons are found 
who are looked upon by the rest as authorities in mat- 
ters relating to devotions which pious Catholics are 
accustomed to practise, whether such persons are 
learned or not ; and here, as elsewhere, it generally 
turns out that a little learning is a bad thing. Such 



l66 THE BROWN SCAPULAR. 

pious souls, being anxious to extend the devotion to 
which they are particularly attached, will recom- 
mend it to others, and, either from the very excess 
of their unenlightened piety, or from the desire of 
making the gaining of indulgences doubly sure, are 
not infrequently prompted to make unwarranted 
additions to the conditions which the Church has 
laid down for the securing of these spiritual treas- 
ures, or to interpret them more strictly than the 
letter of the grant warrants, which amounts to about 
the same thing. And, to increase the difficulty, it 
will too often be found that people will take the 
word of these persons in preference to that of the 
priest ; at least such has been my experience. It is 
much to be desired that these pious souls were either 
more enlightehed or more diffident. 

But all this aside, we owe the scapular to the di- 
rect intervention of the holy Mother of God, who in 
this new proof of her love for man chose St. Simon 
Stock as her instrument. This devout servant of 
Mary was a native of England, who had attached 
himself to the Order of Our Lady of Mount Carmel 
soon after its introduction into his native land, had 
made such progress in the science of the saints, and 
had displayed such prudence, that he was ere long 
elected Superior-General of the Carmelites of the 
West. The scapular was revealed to him in a cele- 
brated vision with which the Mother of God favored 
him on the i6th of July, 125 1, at Cambridge. Hold- 
ing the scapular in her hand, she said : '' Receive, 
my beloved son, this scapular of th}^ Order ; it is the 
special sign of my favor, which I have obtained for 
thee and for thy children of Mount Carmel. He 



THE BROWN SCAPULAR. 167 

who dies clothed with this habit shall be preserved 
from eternal fire. It is the badge of salvation, a 
shield in time of danger, and a pledge of special 
peace and protection." This address of the Mother 
of God is given in different words by different 
writers, but all agree substantially. The vision has 
been called in question by certain writers ; but when 
it is stated that it has been confirmed by many well- 
authenticated miracles ; that Pope Benedict XIV., 
among others, accepted it as genuine, and that the 
indulgences granted by several Sovereign Pontiffs 
also suppose its genuineness, there is little room left 
for cavilling. 

It is not the intention to pause to inquire into the 
manner in which this devotion became, in a very 
short time, extended not only among the members 
of the Order to which it had been granted, but also 
among such of the faithful — and they were many — 
who wished to place themselves under the special pro- 
tection of the august Mother of God. Nor shall any 
of the miracles be adduced by which it pleased Al- 
mighty God from time to time to confirm the belief 
and confidence of the faithful in the promises of the 
Mother of His divine Son. It will be more profitable 
to turn to the various questions that have arisen in 
the lapse of years in connection with the devotion of 
the scapular. 

The word scapular is derived, like many others, 
from the Latin, and means the shoulder-blade, or, in 
the plural, in which it is more commonly found, the 
shoulders. As a garment, the scapular is a broad 
piece of cloth, with an aperture in it for the head, 
which hangs down in front and at the back almost to 



I 68 THE BROWN SCAPULAR. 

the ground, as ma}^ be seen in the habits of the Car- 
melites, the Benedictines, and some other religious 
Orders. The scapular worn by the faithful is a sym- 
bol of that worn by the religious of the Order of 
Mount Carmel. In form it is essential that it should 
consist of two parts, each oblong or square, — in ac- 
cordance with the custom that has long been observed 
and is sanctioned by the Church, — fastened to- 
gether with two strings, so that one part may hang 
on the breast and the other on the back. When the 
Sacred Congregation was consulted as to whether it 
was lawful to make scapulars of an oval, round, or 
polygonal form, the response was, that no innovation 
should be made ; in other words, that the form up to 
that time in use should be retained as the only prop- 
er one. ' As regards the material of which it is 
lawful to make scapulars, it must be woollen cloth ; 
cotton, silk, or other material is strictly forbidden ; 
and by the word clotli is meant woven cloth, so that if 
threads of woollen were knit or worked with ihe 
needle into the form of a scapular it would not do. 
In color the scapular must be brown or black. The 
habit of the Carmelites, of which it is a symbol, is 
brown, and hence that has always been regarded as 
the proper color for the scapular ; but it was main- 
tained by some that the wool of a black sheep, inas- 
much as it was the natural color of the wool, and not 
dyed, would also be permitted. When the question 
was brought before the Sacred Congregation it re- 
plied that the members of the confraternity gained 
the indulgences although the scapular was not ex- 
actly brown, provided the color substituted for 

1 Decree of August i8, 1868 ; Schneider, p. 686, No. 9. 



THE BROWN SCAPULAR. 169 

brown was something similar to it, or black. ' It is 
permitted, although it is not necessary, to ornament 
the scapular with needle-work, even though the or- 
namentation is of a different color from that of the 
scapular ; nor need such ornament be worked with 
woollen thread ; silk, cotton, or other thread may be 
used. But it is essential that the necessary color of 
the scapular should predominate. It is not neces- 
sary to work any image or picture on the scapular ; 
it may, however, be done if the color of the scapular 
is left to predominate. ^ 

Who may be invested with the scapular ? The 
Church not only permits, but also wishes that all the 
faithful should enroll themselves among the devout 
servants of Mary, as she wishes them to make use of all 
the means of grace which in her liberality she places 
within their reach ; and hence all Cathohcs may be 
lawfully and validly invested with the scapular, there 
being nothing in the bulls or briefs of the Sovereign 
Pontiffs to forbid it. Even infants who have not yet 
come to the use of reason may be invested ; and 
when they attain to the years of discretion it is not 
necessary for them to be again invested, or to do 
anything more than simply to comply w^ith the nec- 
essary conditions for gaining the indulgences, and 
immediately they will begin to reap these spiritual 
advantages. ^ 

By whom can a person be invested ? By a priest 
of the Carmelite Order, or by any other priest duly 
authorized to invest with it. In this country it is 

1 Decree of February 12, 1840 ; Schneider, p. 686, No. 8. 

2 Decree of August 18, 18(^.8; Schneider, p. 686, No. 12. 
^ Decree of i\ugust 29. 1864; Schneider, p. 6. 



lyo THE BROWN SCAPULAR. 

customary for bishops to give all their priests the 
faculty of investing with the scapular. A priest who 
has power to invest others may also invest himself. 
Whatever formulas were heretofore permitted for 
investing, the priest must now use the one prescribed 
by Pope Leo XIII., July 24, 1888. But one priest 
cannot bless the scapular, and another invest a 
person with it ; the blessing and investing must 
both be done by the same priest. The practice 
which obtained in some places, of giving blessed 
scapulars to pious laymen for distribution among 
the faithful, is also forbidden under penalty of for- 
feiting all the graces and indulgences attached to 
the scapular. If the first enrolment of any person 
was invalid for any reason whatever, such as the 
scapular not being of the required material, or form, 
or both parts being at one end of the strings, it is 
not sufficient for the person so enrolled to get a 
scapvilar and have it blessed ; he must be again in- 
vested, as if he had never gone through the ceremony 
at all. ' 

As to the place and manner of receiving the scapu- 
lar, a person may receive it in any becoming place ; 
and the sick may receive it in their beds. It is not 
necessary for the person being invested to hold the 
scapular in his hands ; it is sufficient that it be placed 
near him ; nor is a lighted candle necessary. But 
the priest who invests must himself, under penalty 
of nullity, place the scapular on the neck of the per- 
son whom he invests. But when the first scapular 
is worn out or lost, or got rid of in any other way, 

1 Decrees of March 7, 1840; August 24, 1844; June 16, 1872; and 
September 18, 1862. 



THE BROWN SCAPULAR. 171 

all that is necessary is for the person to get another, 
and put it on without blessing or ceremony. When 
a number of persons are invested at the same time, 
all the scapulars may be blessed at once ; but the 
form of investment must be repeated as each scapu- 
lar is placed on the neck of the person who is to wear 
it, unless, as in the case of some missionaries, who have 
special faculties for investing differently. But if a 
number of persons are to be invested at the same time, 
and there are not scapulars enough for all, the same 
one may be successively placed on several persons one 
after another, and each can afterward procure a scapu- 
lar for himself; but the first that each one wears must 
be blessed. ^ It was formerly necessary that persons 
receiving the scapular should have their names en- 
rolled with the Carmelite Fathers at Rome ; but Pope 
Gregory XVI. dispensed with this obligation, April 
30, 1838, which dispensation w^as confirmed by a decree 
of the Sacred Congregation of September 17, 1845. 
This privilege of dispensing with the enrolment was, 
however, withdrawn by Pope Leo XII I. by a decree 
of April 27, 1887; and by another decree of the same 
date he forbade the investing with the brown scapular 
in connection with others. It must be blessed and im- 
posed by itself.'' If a person puts off his scapular 
for a longer or shorter time, either through indif- 
ference, forgetfulness, or even contempt, and after- 
ward resolves to commence wearing it, it is not 
necessary for him to be invested anew^ ; it is sufficient 
for him to put on the scapular again, and w^ear it, 
trusting in the mercy of God that he will again be 

' Schneider, pp. 686-688; Decree of August i8, 1868. 
2 Irish Ecclesiastical Record^ J^ly^ 1887, and May, 1889. 



172 THE BROWN SCAPULAR. 

made partaker of the spiritual favors attached to the 
pious confraternity. ' 

What are the spiritual advantages of wearing the 
scapular ? First let us clearly understand what pre- 
cisely is meant by wearing it, for on this depends 
the participation in those graces. By wearing the 
scapular is meant that it be so adjusted upon the 
person that one part hangs on the breast and the 
other on the back, one of the strings passing over 
each shoulder. If both parts be carried on the breast, 
or both on the back, it is not wearing it, in the sense 
of the Church, and the person so acting would not 
be entitled toany of the graces or indulgences. Much 
less would a person be entitled to them who carried 
the scapular in his pocket. To keep the scapular 
about him in any way might indeed be a sign of de- 
votion to the Mother of God and of confidence in her 
protection, and as such would receive a fitting reward; 
but it would not in any sense be regarded as wearing 
it. It is not necessary that the scapular should be 
worn next the person ; it may be worn over or under 
any part of the clothing. The religious who wear 
the large scapular are accustomed, as we know, to 
have it outside their habit. ^ 

The spiritual advantages of wearing the scapular 
are five-fold : those which are received during life ; 
those received at the approach of death ; those after 
death ; the Sabbatine indulgence or privilege ; and 
the other indulgences granted to those who wear the 
scapular. And, first, as regards the advantages that 
may be received during life, it is to be remarked that 
the members of the Confraternity of the Scapular are 

1 Schneider, p. 688, Nos. 22, 23. 2 Schneider, 686, No. 11. 



THE BROWN SCAPULAR. I73 

associated with the religious Order represented by 
that scapular, which means that they participate in 
the fruit of all the good works of the religious belong- 
ing to that Order ; that is, in the fruit of their prayers, 
meditations, Masses, fasting, penances, alms, and all 
else that goes to form the spiritual treasures of the 
Order. Now, the brown scapular represents the Or- 
der of Our Lady of Mount Carmel. But the de- 
vout wearers of this scapular enjoy favors not granted 
to those who wear the other scapulars ; for Popes 
Clement VII. and Clement X. declared that the as- 
sociates participated in a special manner in the fruit 
not only of the spiritual works of the Carmelites, to 
whom they are united as a confraternity, but also in 
all the good done throughout the whole Catholic 
Church. The associates of this scapular have re- 
ceived, as w^e have seen, the promise of the Blessed 
Virgin, according to the revelation made to St. 
Simon Stock, to be adopted as her favorite and priv- 
ileged children, and to enjoy during life her special 
protection both for soul and body. 

Secondly, the favors granted at the approach of 
death to those who devoutly wear the scapular are 
that there is for them, like for those who wear the 
other scapulars, a formula for a general absolution 
at the moment of death, independent of the ordinary 
** Last Blessing," which all the faithful are privileged 
to receive at their departing hour, as may be seen in 
another part of this work. Persons wearing the scap- 
ular are also encouraged to hope for the special 
assistance of the Mother of God at the moment of 
death, as she promised to St. Simon Stock : '' He 
who dies clothed with this scapular shall not suffer 



174 THE BROWN SCAPULAR. 

eternal fire.'' This is what is called the '^privilege 
of preservation." It means that the Blessed Virgin, 
by her powerful intercession, will draw from the 
divine treasury in favor of the associates special 
graces to help the good to persevere to the end and 
to move sinners to avail themselves of favorable op- 
portunities of conversion before death seizes on 
them. This privilege may also mean that sometimes, 
owing to the influence of the Blessed Virgin, the 
hour of death is postponed, to give an associate who 
is in sin a further opportunity of conversion ; and 
writers add that this privilege may sometimes be 
exemplified in the case of obstinate and obdurate sin- 
ners when God permits death to come upon them 
when they are not wearing the scapular, either as the 
result of forethought or from indifference or neglect. 

In the third place, as regards the graces after 
death, the deceased members of the confraternity 
have a special share in fhe fruit of the daily prayers 
of the Order of the Carmelites and of the Holy Sac- 
rifice, which they offer once a week, and occasionally 
at other times during the year, for the deceased 
Carmelites and associates of the Carmelite Confra- 
ternity. 

Fourthly, the meaning of the '^ Sabbatine indul- 
gence " is this : the associates of the scapular of 
Carmel enjo}- , on certain conditions, however, which 
we will mention later on, the remarkable privilege 
known as the ''privilege of delivery," or the ''Sab- 
batine indulgence," This privilege refers to, and is 
grounded on, the promise of the Blessed Virgin, 
made to Pope John XXII., to withdraw promptly 
from purgatory, and especially on the first Saturday 



THE BROWN SCAPULAR. IJJ 

after death, associates of the Scapular of Carmel. 
The account of this revelation to Pope John XXII. is 
embodied in his famous Bull Sacratissiino titiculnvine^ 
more commonly called the Sabbatine Bull, on account 
of the promise of deliverance on the first Saturday 
after death. The genuiaeness of this bull has been 
questioned on the ground of internal evidences of 
the absence of authenticity, and also because it is 
not found in the Roman bullarium. It is, however, 
printed in the bullarium of the Carmelites and in 
many other works. It may be further stated that 
Pope Benedict XIV. admits its authenticity. ^ 
*' Leaving the discussion of the authenticity of this 
bull to others whom it concerns more directly, it is 
enough for us to know that the privilege of deliver- 
ance has been explained and sanctioned by succeed- 
ing Popes. Paul v., when giving permission to the 
Carmelite Fathers to preach this indulgence to the 
faithful, explains the nature of it in this way : * The 
Carmelite Fathers,' he says, ' are allowed to preach 
that the people can believe that the Blessed Virgin 
will help, by her continual assistance, her merits, and 
her special protection, after death, and particularly 
on Saturdays — the day consecrated by the Church 
to the Blessed Virgin — the souls of the members of 
the Confraternity of Mount Carmel who have died 
in the grace of God, and who have in life worn her 
habit, observed chastity according to their state, and 
recited the Ofifice of the Blessed Virgin, or, if they 

* This question is ably discussed, with a conclusion in the affirmative, 
against certain doubts in an article on the scapular in the *' Catholic Dic- 
tionary," by a writer in the Irish Ecclesiastical Record for September and 
November, 1887. 



176 THE BROWN SCAPULAR. 

are not able to recite the Office, who have observed 
the fasts of the Church, and abstained from meat on 
Wednesdays and Saturda}- s, except when Christmas 
falls on either of these days. ' " ' In the Second Noc- 
turn of the Office of the feast of Our Lady of Mount 
Carmel, given in the Roman Breviary, mention is 
made of this privilege in much the same language. 
We read in this Office : " It is piously believed, since 
her power and mercy have every where great efficacy, 
that the Most Blessed V'irgin consoles with special 
maternal affection the associates of thisscapular, when 
detained in the fire of purgatory, who have practised 
certain light abstinences, repeated certain prescribed 
prayers, and observed chastity according to their 
state in life, and that she will endeavor to bring them 
to heaven sooner than would otherwise happen.** 

To recapitulate. The conditions necessary for 
participating in the spiritual advantages of the scapu- 
lar are the following : to observe exactly all that has 
been prescribed regarding the material, color, and 
form of the scapular ; to receive it from a priest duly 
authorized to invest with it; and to wear it con- 
stantly in the manner prescribed. These are the 
only conditions for membership in the confraternity of 
the scapular. No prayers or good works are neces- 
sary, if we except the special advantages of the '* privi- 
lege of deliverance " or '' Sabbatine indulgence,** for 
which the following conditions in addition to those 
necessary for membership in the confraternity are 
required : i. Chastity according to one's state of life ^ 
2. The daily recitation of' the Little Office of the 
Blessed Virgin, or the abstinence on Wednesdays 

^ /ris/i Ecclesiastical Record, 1883, pp. 3:9, 330. 



THE BROWN SCAPULAR. 177 

and Saturdays, as remarked above. Those who say 
the Divine Office, on which an essay will be found 
elsewhere in this work, comply by means of it with 
this condition, even though the Office is already, 
as in the case of priests, a work of obligation. ' 

Although the wearing of the scapular and the 
conditions prescribed for gaining the indulgences and 
other supernatural favors do not, absolutely speaking, 
induce any obligation binding in conscience, yet the 
person invested with the scapular, who through his 
own indifference or neglect should fail to fulfil the 
obligations of the confraternity, could not be re- 
garded as free from at least some venial fault before 
God. ^ To gain the plenary and partial indulgences 
that are granted in addition to the favors enumer- 
ated, it is necessary to fulfil the conditions prescribed 
for each of those particular indulgences. 

I shall not give all the indulgences that are grant- 
ed to those who devoutly wear the scapular and 
comply with the conditions, but shall quote from 
the IrisJi Ecclesiastical Record, from which much of 
the last few pages is taken. ^ The writer says : '' It 
is no small advantage to have numerous indulgences 
specially granted on easy conditions in favor of 
those who wear the scapular. These conditions 
vary a good deal, and to know exactly what are the 
conditions required for a particular indulgence we 
must examine the terms of the grant, or consult 
some approved book on indulgences that treats of 
it. To illustrate what we say we will mention a few 
of the indulgences granted in favor of those who 

^ Decree of February 12, 1840; Schneider, p. 689, No. 27. 
* Schneider, p. 689, No. 26. 3 jgg^, pp. 326-333. 



178 THE BROWN SCAPULAR. 

wear the brown scapular, with the conditions at- 
tached, (i) A plenary indulgence on the day of re- 
ceiving the scapular. Conditions : confession and 
communion. (2) Plenary indulgence at the moment 
of death. Conditions : confession and communion, 
and the devout invocation with the lips, or at least 
with the heart, of the holy Naaie of Jesus. (3) 100 
days' indulgence. Conditions : devout recital of the 
Office of the Blessed Virgin. Thus each indulgence 
is granted on certain conditions, which can be known 
with accuracy only by investigating the particular 
case." Schneider (p. 380) further states that by a de- 
cree of the Sacred Congregation of Indulgences, June 
22, 1865, all Masses said for the repose of the souls of 
deceased members enjoy the advantage of a privi- 
leged altar ; that is, a plenary indulgence is gained 
for the repose of the soul of the person for whom the 
Holy Sacrifice is offered. The same author gives all 
the other indulgences granted to the scapular, and the 
conditions upon which they may be gained. 

When the Superior-General of the Carmelites was 
asked whether the laying aside of the scapular for a 
day would forfeit the indulgences and other favors 
or not, he replied that, as one day was but a small 
part of the year, there was no reason why we should 
conclude that the indulgences would be forfeited. ^ 
The reader cannot but conclude from what has been 
said that we possess in the scapular of Our Lady one 
of the richest fountains of grace the Church in her 
liberality has opened to us. 

' Schneider, p. 688, No. 20. 



THE ANGELUS. I 79 



XIII. — THE ANGELUS. 

WE cannot but admire the wisdom of the Church 
in summarizing so many of her principal doc- 
trines in popular devotions. It both makes the devo- 
tions more attractive and intelligible and it impresses 
the doctrines more indelibly on the memory. When to 
this is added the performance of these devotions at 
stated times, the children of God are made to live 
and act more perfectly in harmony with the spirit of 
the ecclesiastical year. In the devotion of the holy 
Rosary, for example, is presented a succinct history 
of the Blessed Virgin Mary; the central mystery 
of the Incarnation, with the life, passion, death, res- 
urrection, and ascension of our divine Redeemer ; the 
coming of the Holy Ghost, and the glorious assump- 
tion of the Mother of God, with her coronation as 
Queen of heaven. In the Way of the Cross are rep- 
resented the particulars of the dread drama of man's 
redemption. When performed on the Fridays of 
Lent, in the afternoon, it not only brings the Chris- 
tian into harmony with the spirit of the Church, but 
it moves his heart to conceive those sentiments of 
sorrow for his sins and that purpose of amendment 
which, though fitting at all times, are especially so 
at the season when the Church invites her children 
to repentance. The sign of the cross, too, is a lesson 
in our holy faith, recalling to our minds some of the 
principal mysteries of religion. But still more happy, 



l8o THE ANGELUS. 

in many respects, was the Church in instituting 
the devotion of the Angelus. 

When God called Abraham from Ur of the Chal- 
dees He said to him : '' Walk before Me, and be per- 
fect." ' When Christ came upon earth He bade His 
followers pra}^ always; and when the Apostle of the 
Gentiles would instruct his faithful disciple he ad- 
monished him to meditate continually on the great 
truths which he had taught him, and which he in 
turn was required to communicate to others. The 
exercise of frequently calling to mind the presence 
of God is one of the most conducive to perfection, 
and this is admirably effected b}' means of the An- 
gehis, which raises our thoughts to God at morning, 
noon, and night, revives our remembrance of the 
principal mysteries of religion, enlivens our faith in 
them, increases our hope, enkindles our love, and 
awakens our gratitude. 

The history of the Angehts is, to some extent, in- 
volved in mystery ; for while certain points are 
known, others are disputed, and still others are un- 
known. Nothing in either Jewish or pagan antiquity 
resembled it. The former had indeed certain hours 
of prayer and fixed times for offering sacrifice, as 
may be learned from numerous passages of the Old 
Testament, and the latter also observed a degree 
of regularity in the performance of some relig- 
ious rites ; but the Angelus is purely Christian in 
its origin, its character, and its scope. It origi- 
nated in the custom of ringing church bells at sun- 
set. As early as the beginning of the thirteenth 
century the custom arose of ringing church bells 

^ Genesis, xvii. I. 



THE ANGELUS. l8l 

at that hour. ^ It is most probable that the ring- 
ing of the church bells was introduced into differ- 
ent countries at different times; and if this be true, 
the discrepancies of different authorities on the sub- 
ject may perhaps be reconciled. Among the Latin 
nations this bell was called the ignitegimn or the py- 
rotegium; among the French the coiivrefcu; and among 
the English the curfew, which have all the same signifi- 
cation — a signal for the covering or extinguishing of all 
fires or lights, and retiring of the inmates of the house 
to rest. This custom existed throughout all Europe 
during the Middle Ages, especially in cities taken 
in war. It was also a precautionary measure against 
fire, rendered to some extent necessary, owing to the 
peculiar construction of the houses in those times.' 

It is not probable that the Holy See ordered the 
recitation of certain prayers simultaneously with the 
introduction of the custom of ringing the church 
bells; for, while, on the one hand, the greater num- 
ber of devotions are introduced by some pious per- 
son or communit)^ extend until they have gained a fair 
hold on the people of at least one diocese or country, 
or on the members of one religious Order, when appli- 
cation is made to the Holy See, and they are formally 
approved, and not infrequently enriched with indul- 
gences ; on the other hand, nothing would be more 
natural than that persons who were accustomed, as 
all good Christians are, to the regular performance 
of their daily devotions, w^ould ere long fix upon the 
ringing of the bell as the signal for doing so. 

Devotion to the great mystery of the Incarnation, 

I ** Kirchen-Lexicon;" article, Angelus Domini. 
^ " Encyclopaedia Brittanica ;" article, Curfew. 



I 82 THE ANGELUS. 

and to her through whom it pleased Almighty God to 
effect it, must ever be leading characteristics of the 
spiritual life of every Christian. But there were spe- 
cial reasons why this should be so about the time 
that the recitation of the A7ig-e/us was first introduced. 
The attention of the Christian world was then turned 
to the Holy Land, where the mystery of the Incar- 
nation had been accomplished, and where the super- 
eminent virtues of Mary had shone in all the rich- 
ness of living splendor. Add to these circumstances 
the fact that so eminent a servant of Mary as St. 
Bernard was one of the most active in arousing the 
enthusiasm of the people to take up arms for the ex- 
pulsion of the Mussulman from the holy places and 
their re-occupation by the Christians — a man whose 
love for Mary was only equalled by his eloquence in 
proclaiming her praises. Not only were his stirring 
appeals heard from the pulpit and the platform, but 
also in the assemblies of his religious brethren his 
fervid discourses and inspiring example infused his 
own spirit into them, and made them also so many 
advocates of the Mother of God. The same may be 
said of St. Bonaventure, who a little later proclaimed 
the praises of Mary in his own masterly way from 
the pulpit, the professor's chair, and as head of 
his devoted and simple-minded Franciscans. All 
things considered, it may be said that the date, as 
nearly as it can be fixed, of the introduction of the 
Angeliis was a time when the Christian world was 
ripe for such a devotion. 

The lapse of time and the imperfection of records 
render it difficult to collect all the facts regarding 
the institution of the Angelus, but such as are to be 



THE ANGELUS. 183 

met with will be given. Says the Rev. John Evan- 
gelist ZoUner : " According to the testimony of many 
historians, Pope Urban II. (1088) ordained that the 
bell should be rung in the morning and evening and 
the Arigehts Douiini recited, in order to obtain of God 
the possession of the Holy Land. Gregory IX. re- 
new^ed this ordinance in the year 1239 ; Calixtus III. 
(1456) required it to be observed also at noon." ' 
The statements of this author do not harmonize with 
those of other reliable writers ; but they are sup- 
ported by some authorities, and may tend to throw 
light on a disputed question. St. Bonaventure, in 
the general chapter of his Order held in Paris in 1226, 
and in the next held at Assisium, ordered the triple 
salutation of the Blessed Virgin, called the Angelus, 
to be recited every evening at six o'clock in honor 
of the incomprehensible mystery of the Incarnation.^ 
From this it is safe to infer that the Angelus had al- 
ready been introduced, to some extent at least, 
among Christians. Pope John XXII. issued a bull, 
dated May 7, 1327, commanding that at the sound of 
the bell the " Hail Mary " should be said three 
times. A council held in 1346 by William, Arch- 
bishop of Sens, decreed that, in accordance with the 
command of Pope John XXII., of blessed memory, 
the three " Hail Marj^s " should be recited ; and it 
granted an indulgence of thirty days to those who 
did so. This is the first indulgence of which there 
is authentic record in connection with the Angehis, 
The statutes of Simon, Bishop of Nantes, of about 
the same date, direct pastors of souls to have the 

^ "The Pulpit Orator," vol. vi., p. 147. 
'^ Butler's " Lives of the Saints,'' July 14th. 



184 THE ANGELUS. 

evening bell rung, and to instruct their people to re- 
cite three " Hail Marys '* on bended knees, by doing 
which they can gain an indulgence of ten days. 

Up to that time the custom had existed of reciting 
the Angelus only in the evening ; but in the year 1368 
the Council of Lavaur issued a decree requiring all 
pastors and curates, under penalty of excommunica- 
tion, to have the bell rung at sunset, and to recite 
five '' Our Fathers " in honor of the Five Wounds of 
our divine Redeemer, and seven '' Hail Marys" in 
honor of the Seven Joys of the holy Mother of God. 
In the following year the Synod of Bessiers decreed 
that at the break of day the great bell of the church 
be rung three times, and that whoever heard it 
should recite three times the " Our Father " and 
'' Hail Mary," to which recitation an indulgence of 
twenty days was granted. According to some 
writers, it was Calixtus HI. who, in 1456, introduced 
the custom of reciting the *' Hail Marys," or Angelus^ 
at noon. But Fleury and Du Cange ascribe it to 
King Louis XI. of France, in the year 1472 ; and 
Mabillon declares that the custom spread from France 
throughout Europe, and in the beginning of the six- 
teenth century received the approval of the Holy See.^ 

It would be difficult, if not impossible, to determine 
when and by whom the versicles and responses, to- 
gether with the concluding prayer, were introduced, 
or, in other words, who reduced the Angelus to its 
present form. We have seen, however, the various 
changes through which the devotion passed in the 
Middle Ages, and that its perfection was not the 
work of one, but of several hands. 

^ " Kirchen-Lexicon," as above. 



THE ANGELUS. 185 

If, turning from the histor}^ of its origin, we exam- 
ine the parts of which it is composed, its surpassing- 
excellence will be readily seen. The purpose of the 
devotion, as has been remarked, is the commemorat- 
ing of the great mystery of the Incarnation of the 
Second Person of the ever blessed Trinity and tlie 
virginal maternity of the Blessed Mary. The Gos- 
pel narrative, which so admirably summarizes it, is 
found in the ist chapter of St. Luke, from the 26th 
to the 42d verse, from which the first half of the 
'' Hail Mary " and the first and second versicles and 
responses are taken, while the third versicle and re- 
sponse are from the 14th verse of the ist chapter of 
the Gospel of St. John. From this it will be seen 
that the Angelus holds a place in the front rank of 
Catholic devotions. What could be more salutary 
than the recitation at morning, noon, and night of 
this beautiful prayer, which reminds us of Him 
whose Name is the only one under heaven given to 
men whereby they may be saved, and the dignity 
of her whom the Church bids us salute as '' our life, 
our sweetness, and our hope " ? 

Inasmuch as the Regina Cceli has been made to take 
the place of the Angelus during Easter time, it will 
be proper for us to pause and inquire into the origin 
of that devotion. I shall premise by saying that at 
the end of Lauds and Compline in the Divine Office, 
and at the end of Vespers, as the}^ are commonly 
sung in churches, an antiphon of the Blessed Virgin 
is added. These antiphons are four in number, are 
named from the Latin words with which they begin, 
and vary according to the season. The only one, 
however, with which we are now concerned is that 



l86 THE ANGELUS. 

which takes the place of the Angelus in the Office 
during Paschal time. 

The origin of the Regina Cceli is thus accounted for 
by a writer of note : '' In 596, during Paschal time, 
a horrible pestilence was ravaging Rome, and the 
Pope, St. Gregory, called the people to penance and 
appointed a procession. The day having come, he 
himself repaired at dawn to the church of Ara Coeli, 
and, taking in his hands a picture of the Blessed Vir- 
gin, said to have been painted by St. Luke, he pro- 
ceeded to St. Peter's, followed by the clergy and a 
numerous crowd. But all of a sudden, while pass- 
ing the Castle of Adrian, voices were heard in the 
air singing Regina Coeli, The Pontiff, astonished and 
enraptured, replied with the people: 'Ora pro nobis 
Deiim, alleluia! At the same moment an angel, bril- 
liant with light, was seen replacing his sword in the 
scabbard, and the plague ceased froai that day." ^ 
'' After the disappearance of the plague the anthem 
Regina Cceli was introduced into the Church service, 
to thank the Blessed Virgin, whose intercession was 
believed to have stayed the disease." ' But it must 
be said of the Regina Coeli, as of the Angehis, that it 
did not at once assume its present form. 

Not content with approving and recommending 
so appropriate a devotion as the Angelus, the Church, 
anxious to encourage its recitation still further, has 
enriched it with indulgences. Into this point we must 
now inquire. It has already been seen that a num- 
ber of bishops and local councils granted indulgences 

' " The Divine Office," Bacquez, p. 564 ; Feraris, "Verbum Antiphona." 
2 Darras' '^ General History of the Cathohc Church," vol. ii,, p. 176, 
note. 



THE ANGELUS, 187 

to certain devotions corresponding more or less 
closely to the Angelus, These indulgences have long 
since been abrogated even in the narrow territories 
for which they were originally granted, and it is to 
the Holy See alone that we must now look for in- 
dulgences of the Angelus, The following are those 
granted at various times by the Vicar of Christ : 
*' The Sovereign Pontiff Benedict XIII., by a brief of 
September 24, 1724, granted a plenary indulgence 
once a month to all the faithful who every day at 
the sound of the bell, in the morning, or at noon, or 
in the evening at sunset, shall say devoutly on their 
knees the Angehts Domini, with the 'Hail Mary' 
three times, on any day when, being truly penitent, 
they shall pray for peace and union among Chris- 
tian princes, for the extirpation of heresy, and for the 
triumph of holy mother Church." Also ''an indul- 
gence of one hundred days, on all the other days of the 
year, every time that, with at least contrite heart 
and devotion, they shall say these prayers." ' 

Certain points are here to be noted, as they have 
since been somewhat modified. The first is that 
the devotion was to be performed at the sound of 
the bell ; in the second place, that it was not neces- 
sary to recite the Angelus three times in the day in 
order to gain the indulgence, as some persons imag- 
ine, but only once ; thirdly, that it had to be said 
kneeling ; and, finally, that the prayer, " Pour 
forth," etc., did not constitute an essential part of 
the devotion. Benedict XIV. confirmed the above 
indulgences April 20, 1742 ; but he at the same time 
introduced certain new features, which were, that the 

^ Raccolta, p. 179. 



r88 THE ANGELUS. 

Angelas should be said standing on Saturday evening 
and all Sunday ; and that the Regina Cceli, with the 
versicle, response, and prayer, should be said instead 
of it during Paschal time, — that is, from Holy Sat- 
urday evening to the eve of Trinity Sunda}^ both 
included. To the latter he granted the same indul- 
gences as to the Angelus ; and he, moreover, per- 
mitted those who did not know it by heart to con- 
tinue the recitation of the Angelus in its place. 
'' The Sovereign Pontiff Pius VI., by a rescript dated 
March 18,1781, granted that, in those places where 
no bell is rung at the time stated above, the faithful 
may gain the indulgences if, at or about the hours 
specified, they say, with at least contrite heart and 
devotion, the Angelus, or the Regina Coeli in the Pas- 
chal season." ' When it was asked of the Sacred 
Congregation of Indulgences whether persons unable 
to kneel, or those on a journey at the time the bell 
rang, could gain the indulgences of the devotion with- 
out complying w^ith those conditions, a reply was 
given under date of February 18, 1835, that the de- 
votion must be performed according to the decree of 
Benedict XIII. To the inquiry, put by Canon Fa- 
lise of the cathedral of Tournay, whether or not the 
bell for ringing the Angelus must be blessed, the Sa- 
cred Congregation ot Indulgences replied, August 24, 
1865, that it was not necessary. "^ Thus matters rest- 
ed till April 3, 1884, when a decree was issued still 
further lessening the conditions for gaining the indul- 
gences. In the words of that decree : '' Recently 
many pious men implored the Sacred Congregation of 
Indulgences to mitigate to some extent those two con- 

i Raccolta, pp. 179, 180. 2 Schneider, pp. 75 and 200, note. 



THE ANGELUS. 189 

ditions " (of reciting the devotion at the sound of the 
bell, and on bended knees), ''for the Angelus bell is 
not rung in all places, nor three times a day, nor at 
the same hours; and if rung, it is not always heard; 
and if heard, the faithful may be prevented by reason- 
able cause from kneeling down just at that moment to 
say the prayers. Besides, there are any number of 
the faithful who know neither the Angelus nor the 
Rcgina Cceli by heart, and cannot even read them in 
print. Wherefore His Holiness Pope Leo XIII. , in 
order not to have so many of the faithful deprived of 
these spiritual favors, and in order to stir up an abid- 
ing and grateful remembrance of the mysteries of 
Our Lord's Incarnation and Resurrection, . . . gracious- 
• ly granted that all the faithful who say the Angelus, 
with the three ' Hail Marys,' the 'Pray for us, O holy 
Mother of God,' and the prayer * Pour forth,' etc., 
though for reasonable cause they do not say them 
on bended knees nor at the sound of the bell ; or who 
recite during Paschal time the Regina Cceli, with the 
versicle and prayer ; or who in the morning, or about 
midday, or in the evening,' say five ' Hail Marys 'in 
a becoming manner, with attention and devotion — in 
case they do not know the Angelus or \\\^ Regina Cceli, 
and cannot read them — may gain the indulgences." '^ 
It is here to be noted that, although in some 
points the Holy Father mitigated the conditions for 
gaining the indulgences, he at the same time added 
an obligation which had not previously existed — 
that of reciting the versicles and prayer after the 
three " Hail Marys." 

^ Sive mane, sive circiter meridiem, sive sub vespere. 
2 The Pastor, vol. iii., pp. 13, 14. 



190 THE ANGELUS. 

To sum up : in order to gain the indulgences of 
the Angehis given above, it is necessary at the 
present time, first, to recite the three '' Hail Marys,'' 
with the versicle and response that precede each 
one, and the versicle and response with the 
prayer after them — that is, the Angehis as it is found 
in prayer-books ; or, secondly, to recite in place of it 
the Regina Cceli, with its versicle, response, and 
prayer, in its proper season ; or, thirdl}^, for those 
who do not know these by heart and cannot read, to 
recite five '' Hail Marys " — one of which devotions 
must be performed in the morning, about midday, or 
in the evening. The obligations of reciting at the 
sound of the bell and of kneeling are not essential 
when the fulfilment of them is prevented by any rea- 
sonable cause. 

Instances might be given of the devotion of the 
saints to the Angehis, such as that of St. Charles 
Borromeo, who, though a cardinal, was accustomed 
to alight from his carriage at the sound of the bell, 
and kneel on the street, or wherever he chanced to 
be, to recite it. St. Francis of Sales had the same 
devotion. But examples are not necessar3^ What 
has been said with regard to the devotion will, it is 
believed, be sufficient to stimulate the zeal and 
piety of the reader to a higher appreciation and a 
more careful practice of this excellent devotion. 



THE MIRACULOUS MEDAL. 191 



XIV. — THE MIRACULOUS MEDAL. 

THERE is no Christian amulet so generally 
worn by all ages, classes, and conditions as 
the Miraculous Medal of the Blessed Virgin Mary. 
So well known is it and so universally worn that it 
is called by excellence the medal ; and it is difficult 
to find any man, woman, or child who lays any 
claim to leading a good Christian life that does not 
wear it. There are many other medals approved 
and blessed by the Church, the efficacy of which has 
been frequently attested by the supernatural favors 
they have obtained for those who wear them in the 
spirit of faith ; but there is none to compare with this 
little symbol of our confidence in ovir Immaculate 
Mother. 

Much of what appears in this essay is taken from 
the excellent work of the Abbe Aladel, C. M., '' The 
Miraculous Medal." This pious and learned religious 
was for many years the spiritual director of the 
favored soul through whom it pleased the Mother 
of mercy to bestow so signal a favor upon her 
children; and it was at his command that she re- 
luctantly committed to writing an account of the 
visions accorded her regarding the Miraculous 
Medal. It will, then, be of interest to cast a hasty 
glance at the life of this favored servant of Mary. 

Zoe Laboure, for such was her name in the world, 
was born May 2, 1806, in a village of the Cote-d'Or 
Mountains, called Fain-les Moutiers, of the parish of 



192 THE MIRACULOUS MEDAL. 

Moutiers-Saint-Jean, France. The locality was ren- 
dered holy by the presence and labors at an earlier 
day of such eminent servants of God as Ss. Ber- 
nard, Vincent of Paul, and Jane Frances de Chantal. 
Zoe's parents were a pious rural couple of limited 
means ; and her mother died when she was but 
eight years of age. But holy souls were not 
wanting to continue the good work which her 
mother had begun in her Christian training ; and 
God soon began to give unmistakable proofs that 
even in childhood she was one of His favored chil- 
dren. At an early age she began to be favored with 
supernatural visions, among which was, several 
times, that of a venerable man, whom her confessor 
told her was doubtless St. Vincent of Paul, who 
wanted her to become a Daughter of Charity. 
After persevering prayer and careful examination, 
she followed this advice, and the event proved that 
her confessor had been enlightened from on high. 
Zoe became a postulant in the house of the Sisters 
at Chatillon, a town of France, about a hundred 
miles south-east of Paris, in the beginning of the 
year 1830. Her visions continued ; and in January, 
1 83 1, she was clothed with the habit of religion 
under the name of Sister Catharine. She was 
characterized by her superiors as a person of a 
somewhat reserved, but calm, positive character, 
cold, and even pathetic. After having been for 
more than forty-five years a favored child of Mary 
and a shining example of every virtue for her com- 
panions, she closed her mortal career on the last 
day of the year 1876, in the House of Providence, 
near the spot where she had spent her life in relig- 



THE MIRACULOUS MEDAL. I93 

ion. Such, then, was the person whom it pleased 
God and Our Lady to make the instrument of the 
divine mercy in giving to the faithful on earth the 
Miraculous Medal. Let us pause and examine into 
the circumstances attending this important event, 
and the spread of the devotion to which it immedi- 
ately gave rise. 

Sister Catharine was favored with many visions, 
but the one with which we are principally con- 
cerned took place November 27, 1830. It was 
not, however, till 1856 that, at the command of her 
spiritual director, the Abbe Aladel, she committed 
the account of it to writing. Again, in 1876, a short 
time before her death, she wrote another account of 
it. A third copy, without a date, was found among 
her papers after her death, that was probably only a 
draft from which one of the other copies had been 
made. 

The circumstances which led immediately to the 
vision in which the medal was shown were these. 
Sister Catharine, having been favored with so many 
celestial visions, ardently desired to see the Blessed 
Virgin herself, whose voice, it would seem, she had 
frequently heard ; and with the childlike simplicity 
so much insisted on by our divine Saviour, and so 
distinguishing a feature of the true servants of God, 
she prayed long and devoutly for this favor. On 
July 18, 1830, the feast of St. Vincent of Paul, the 
directress of the novices gave a very touching in- 
struction on devotion to the saints, which affected 
Sister Catharine very much and increased her de- 
sire to look upon the Queen of saints. That night 
about half-past eleven o'clock she heard her name 



194 THE MIRACULOUS MEDAL. 

distinctly called three times, and looking out 
through the curtains she saw a child of ravishing 
beauty, and apj)arently about three or four years of 
age, who said to her : '' Come to the chapel, where 
the Blessed Virgin awaits you." Accompanied b}^ 
the child, whom she confidently believed to be her 
guardian angel, she obeyed, and soon after enter- 
ing the chapel the holy Mother of God appeared, 
and spoke of the trials which were in store for the 
Sister and which were to befall the Church. Some 
of these she described in detail, while the tears 
flowed from her eyes, and she appeared very sad. 
At the conclusion of this vision her celestial com- 
panion conducted Sister Catharine back to her 
place in the convent. This was but the preparation 
for the more important manifestation that was to be 
made to her. 

In the month of November Sister Catharine com- 
municated to her spiritual director aii account of an- 
other vision with which she had been favored, and 
which he related to the Promoter of the diocese, 
February i6, 1836, in these words : '' At half-past 
five in the evening, while the Sisters were in the 
chapel making their meditation, the Blessed Virgin 
appeared to a young Sister as if in an oval picture ; 
she was standing on a globe, only half of which was 
visible ; she was clothed in a white robe and a man- 
tle of shining blue, having her hands covered, as it 
were, with diamonds, whence emanated luminous 
rays falling upon the earth, but more abundantly 
upon one part of it. A voice seemed to say : * These 
rays are symbolic of the graces Mary obtains for 
men, and the point upon which they fall most abun- 



THE MIRACULOUS MEDAL. I95 

dantl}' is France/ Around the picture, written in 
golden letters, were these words : ' O Mary ! con- 
ceived Avithout sin, pray for us who have recourse 
to thee ! ' This pra3'er, traced in a semi circle, be- 
gan at the Blessed Virgin's right hand, and, passing 
over her head, terminated at her left hand. The re- 
verse of the picture bore the letter '' M " surmounted 
by a cross, having a bar at its base, and beneath the 
monogram of Mary were the hearts of Jesus and 
Mary, the first surrounded with a crown of thorns, 
the other transpierced with a sword. Then she 
seemed to hear these words : 'A medal must be 
struck upon this model ; those who wear it indul- 
genced, and repeat this prayer with devotion, will 
be in a special manner under the protection of the 
Mother of God.' At that instant the vision disap- 
peared." ' 

According to the testimony of Sister Catharine 
this vision appeared several times in the course of a 
few months. Her own account of what may be 
called the final vision, w^hich resulted in the striking 
of the medal as we now have it, will be of special in- 
terest. It is related in the following words, and the 
length of the quotation will be more than compen- 
sated for by the importance of the subject. The Sis- 
ter writes: ^' The 27th of November, 1830, which 
was a Saturday, and the eve of the first Sunday in 
Advent, while making m}^ meditation in profound 
silence, at half-past five in the evening, I seemed to 
hear on the right hand side of the sanctuary some- 
thing like the rustling of a silk dress, and, glancing 
in that direction, I perceived the Blessed Virgin 

1 "The Miraculous Medal," pp. 57, 58. 



196 THE MIRACULOUS MEDAL. 

standing near St. Joseph's picture ; her height 
was medium, and her countenance so beautiful 
that it would be impossible for me to describe it. 
She was standing, clothed in a robe the color of 
auroral light, the style that is usually called a la 
vierge — that is, high neck and plain sleeves. Her 
head was covered with a white veil, which descend- 
ed on each side to her feet. Her hair was smooth 
on the forehead, and above was a coil ornamented 
with a little lace and fitting close to the head. Her 
face was only partially covered, and her feet rested 
on a globe, or rather a hemisphere (at least I saw 
but half a globe). Her hands were raised about as 
high as her waist, and she held in a graceful attitude 
another globe (a figure of the universe). Her eyes 
were lifted up to heaven, and her countenance was 
radiant as she offered the globe to Our Lord. Sud- 
denly her fingers were filled with rings and most 
beautiful, precious stones ; the rays gleaming forth 
and reflecting on all sides enveloped her in such 
dazzling light that I could see neither her feet nor 
her robe. The stones were of different sizes, and 
the rays emanating from them were more or less 
brilliant in proportion to the size. I could not ex- 
press what I felt, nor what I learned in these few 
moments. 

*' While occupied in contemplating this vision, the 
Blessed Virgin cast her eyes upon me, and a voice 
said in the depths of my heart : ' The globe that you 
see represents the entire world, and particularly 
France, and each person in particular.' . . . And the 
Blessed Virgin added : ' Behold the symbol of the 
graces I shed upon those who ask me for them/ thus 



THE MIRACULOUS MEDAL. I97 

making me understand how generous she is to all 
who implore her intercession. . . . 

" There now formed around the Blessed Virgin a 
frame slightly oval, upon which appeared, in golden 
letters, these words : ' O Mary ! conceived without 
sin, pray for us who have recourse to thee ! ' Then 
I heard a voice which said : * Have a medal struck 
upon this model ; persons who wear it indulgenced 
will receive many graces, especially if they wear it 
around the neck ; graces will be abundantly bestowed 
upon those who have confidence.' ' Suddenly,' 
says the Sister, ' the picture seemed to turn,' and she 
saw the reverse, such as has already been described." * 

Although the twelve stars surrounding the mono- 
gram and the two hearts are not mentioned in the 
Sister's notes, it would appear certain that she spoke 
of them at the time she related the vision ; other- 
wise they would hardly have been added. 

It is only proper to state that there are certain dis- 
crepancies between the accounts of the vision as giv- 
en by Sister Catharine and her spiritual director ; 
but these are onl}^ regarding minor details, and do 
not affect the narrative as a whole. 

The Abbe Aladel was very slow^ to credit the Sis- 
ter's accounts of her visions, and told her to pay no 
attention to them, but to dismiss them from her 
mind. But the Blessed Virgin, in the goodness of 
her tender heart, was resolved to afford her faithful 
servants on earth another proof of her maternal care 
and protection, and to make this humble religious 
the instrument of her mercy. So, in the month of 
December of the same year, she favored the Sister 

1 " The Miraculous Medal," pp. 57-60. 



198 THE MIRACULOUS MEDAL. 

with another vision. '' But," says the Abbe Aladel, 
" there was a striking difference between this and the 
previous one ; the Blessed Virgin, instead of stop- 
ping at St. Joseph's picture, passed on, and rested 
above the tabernacle, a little behind. . . . The Blessed 
Virgin appeared to be about forty years of age, ac- 
cording to the Sister's judgment. The apparition 
was, as it were, framed from the hands in the invoca- 
tion : ' O Mary ! conceived without sin, pray for us 
who have recourse to thee,' traced in golden letters. 
The reverse presented the monogram of the Blessed 
Virgin, surmounted by a cross, and beneath were 
the divine hearts of Jesus and Mary. Sister La- 
boure was again directed to have the medal struck 
upon this model. She terminates her account in 
these words : 

'' To tell you what I understood at the moment that 
the Blessed Virgin offered the globe to Our Lord 
would be impossible, or what my feelings were while 
gazing on her. A voice in the depths of my heart 
said to me: 'These graces are symbolic of the 
graces the Blessed Virgin obtains for those who ask 
for them.' " When Sister Laboure related the third 
apparition of the medal, M. Aladel asked her if she 
had seen anything written on the reverse. The Sis- 
ter answered that she had not. The father then told 
her to ask the Blessed Virgin what should be put 
there. The Sister obeyed, and, after perservering 
prayer, she was told one day at meditation that 
'' M" and the two hearts expressed enough. ^ 

None of the accounts of the apparition mentions 
the serpent under the feet of the Blessed Virgin ; 

* " The Miraculous Medal," pp. 63, 64. 



THE MIRACULOUS MEDAL. 199 

and the Sister, being asked in confidence by her su- 
perior, long after Father Aladel had passed to his re- 
ward, about it, said that there was a serpent of a 
greenish color, with yellow spots. She remarked at 
the same time that the globe in the hands of the 
Mother of God was surmounted by a little cross. 

Two years after the apparition of the Blessed Vir- 
gin to Sister Catharine, Mgr. de Quelen, Archbishop 
of Paris, had the medal struck, and with this import- 
ant event dates the beginning of the extraordinary 
devotion that has since been paid to it. It is not nec- 
essary to remark on the rapid spread of this devo- 
tion among all classes of Christians, first in France 
and then in other countries, nor upon the many well- 
authenticated supernatural favors with which God 
Himself has attested the efficacy of the Miraculous 
Medal. The smallness of its size and the manner in 
which it is worn place it in the power of every 
one to keep a medal about him, and to have a share 
in the protection of which the holy Mother of God 
makes it the instrument. 

Such, then, was the origin of the Miraculous Medal. 
At first it was received with mistrust by the Sister's 
spiritual director, as spiritual directors are always 
accustomed to receive such communications ; and 
when the account was narrated to the Archbishop of 
Paris, the same and even greater precautions were 
observed ; for the hierarchy of the Church are not 
so precipitate nor so enthusiastic in matters of this 
kind, as our ill-informed separated brethren would 
fain have the world believe. They well know that 
if these things are from God He will, in His own 
good time and way, give unmistakable evidence of 



200 THE MIRACULOUS MEDAL. 

His divine approval, and if not, He will ere long 
doom them to an eternal oblivion. Hence the ec- 
clesiastical authorities know they can leave all to the 
workings of His providence, and await the result. 
That there have been delusions in matters of this 
kind no one will deny ; but that all such manifesta- 
tions are not delusions is equally certain. Matters of 
this kind must stand or fall by the ordinary laws of 
evidence ; and it is as great a folly to reject all evi- 
dence as it is to accept all evidence. 

The indulgences attached to the Miraculous Medal 
are those known as the Papal or Apostolic Indul- 
gences, mentioned in the Raccolta^ pp. 444-450. 



THE LITTLE OFFICE OF THE BLESSED VIRGIN MARY. 20I 



XV.— THE LITTLE OFFICE OF THE BLESSED VIRGIN 

MARY. 

THE Little Office of the Blessed Virgin is based 
on the Divine Office, which the reverend 
clergy and some religious Orders are bound to recite 
daily ; and an acquaintance with the latter will throw 
considerable light on the former. ' The compilation 
of the Little Office has been attributed to St. Peter 
Damian ; but Cardinal Bona, a very reliable author- 
ity on the subject, holds that it existed in the begin- 
ning of the eighth century, and that St. Peter Damian 
only restored its use. The Council of Clermont, 
held under Pope Urban IL in 1096, made the recita- 
tion of the Little Office obligatory on the clergy ; 
but secular priests have been freed from that obliga- 
tion by the bull of Pope St. Pius V., Quod a Nobis, 
of July 9, 1568. It is not the intention to speak in 
this essay of the obligation of those w^ho are bound 
by rule to the recitation of the Little Office — their 
several constitutions regulate that matter for them — 
but only of what is required of those who recite the 
Office out of devotion. While the latter do not sin 
in omitting it, or any part of it, they may sustain 
spiritual loss in not complying with all that the 
Church requires in its recitation. 

With regard to the language in which the Little 
Office is to be recited, we must distinguish between 
the general law of the Church and the special in^ 

^ See " The Treasures of the Breviary," pp. \*]^etseq- 



202 THE LITTLE OFFICE OF THE BLESSED VIRGIN MARY. 

dults that have been granted by the Holy See to cer- 
tain places or religious communities. This question 
is one of considerable importance, inasmuch as it af- 
fects the indulgences granted to the recitation. Af- 
ter much discussion on both sides, ^ it has been final- 
ly settled by a decision of the Sicred Congregation 
of Rites of September 13, 1888, in reply to two 
doubts proposed to that learned body. The first of 
these was, whether the faithful reciting the Little 
Office in the vernacular gain the indulgences granted 
by the Sovereign Pontiffs, especially by the Decrees 
of April 30, 1852, and December 29, 1864, provided 
the translation has the approbation of the ordinary 
of the diocese. And the second doubt was that, in 
case the first were answered in the negative, would 
it be advisable to have these indulgences extended 
to the recitation of the Office in the vernacular. 
Both questions were answered in the negative. 
This settles the matter, and renders it certain that 
the indulgences granted to the Little Office can be 
gained by those only who recite it in Latin. 

We are here reminded of the importance which 
many of the saints, and notably St. Francis of Sales, 
attached to the recitation of prayers in the liturgical 
language of the Church. Only a special indult from 
the Holy See can secure the indulgences in any other 
than the language of the Church, which is equiva- 
lent to saying that the Church desires all her litur- 
gical prayers to be recited in her liturgical language 
— the Latin. Such indults have been seldom granted, 
and only two have come under my notice. A custom 

^ See The Pastor, voL vi., pp. 307-313, for a summary of this dis- 



cussion. 



THE LITTLE OFFICE OF THE BLESSED VIRGIN MARY. 203 

existed in Chili, and probably still exists, of reciting 
the Little Office in Spanish, the language of the 
country ; and the bishop of the diocese of the Im- 
maculate Conception presented certain doubts to the 
Sacred Congregation of Rites, because books con- 
taining the Office in Spanish were printed and in use 
among the people, and others were offered for sale. 
For these reasons he asked to know whether the 
Spanish Offices could be used without losing the in- 
dulgences. The reply of the Sacred Congregation, 
dated August 20, 1870, was that the custom could 
be tolerated, provided the bishop saw that the Office 
in Latin was printed on parallel columns with the 
Spanish. The question regarded the tertiaries ; and 
it was further asked whether they would sin by recit- 
ing the Office in the vernacular, since they were bound 
to the recitation. Again, a Redemptorist Father in 
Belgium, the better to encourage devotion to the 
Blessed Virgin, had the Little Office translated into 
French, and -printed side by side with the Latin text. 
But, having some doubt as to the licitness of his ac- 
tion, he had recourse to the Sacred Congregation of 
Rites for advice in the matter. That august body 
referred the question back to the bishop, by a decree 
of September 4, 1875, charging his conscience with 
seeing that the Office was that approved by the 
Church, on which condition the book was permitted 
to be printed and used. 

The rubrics, or rules, for the recitation of the Lit- 
tle Office do not state definitely at what precise 
hours the different parts are to be said ; but we can 
learn this from analogy, by examining the rules laid 
down for the recitation of the Divine Office ; for the 



204 THE LITTLE OFFICE OF THE BLESSED VIRGIN MARY. 

Little Office, which does not bind under pain of sin, 
cannot have a stricter law for its recitation than the 
Divine Office, which does bind under pain of sin, and 
of mortal sin. And the several Papal decrees grant- 
ing indulgences to the recitation of the Little Office 
have added no new obligations regarding its recital. 
The different times at which the Divine Office was 
formerly recited, and is yet by those who are bound to 
its recitation in choir, have given names to the sever- 
al parts, or '' hours," as they are called ; but this im- 
poses no obligation as to time on those who say the 
Office out of choir, whether they are bound to its 
recitation or not. The Divine Office must be recited 
every day by those on whom that obhgation is bind- 
ing; and this day is calculated mathematically — that 
is, exactly from midnight to midnight, with the priv- 
ilege of anticipating Matins and Lauds the previous 
afternoon or evening, beginning at any time after 
half the time has elapsed between midday and sun- 
set. But the bishops of this and some other coun- 
tries have faculties for granting permission to those 
who are bound to the recitation of the Office to be- 
gin Matins and Lauds at two o^clock in the afternoon. 
Hence the same can be done by those who are 
bound to the recitation of the Little Office ; and if 
by^ those upon whom it is an obligation, much more 
by those who recite it out of devotion. As to the reci- 
tation of the rest of the Divine Office, St. Liguori 
says — and all theologians agree with him — that the 
Little Hours of Prime, Tierce, Sext, and None may be 
recited at any time in the forenoon, and Vespers and 
Complin any time after midday. Any one who 
finishes the recitation of the Office before midnight 



THE LITTLE OFFICE OF THE BLESSED VIRGIN MARY. 205 

does not sin ; and any one who says the Office at 
any time within the twenty-four hours, with the ad- 
ditional privilege of anticipating Matins and Lauds 
the previous evening, even though he anticipates or 
postpones the hours without any reason whatever, 
commits no more than a venial sin, no matter how 
early or how late the recitation may be ; and he is 
not bound to repeat any part. Hence if a person 
were to rise at midnight and recite the whole Office, 
including Complin, without any reason, he would be 
guilty of only a venial sin ; and if he had any valid 
reason for doing so, he would commit no fault what- 
ever. On this point St. Liguori says that, in order 
to recite the Office earlier or later than the times in- 
dicated by the names of the several hours, any cause 
of either utility or propriety will suffice — sufficit 
qucBvis causa iitilis vel lionesta. What is true of the 
Divine Office is, for a greater reason, true of the Lit- 
tle Office, w^hen said out of devotion. It is super- 
fluous, however, to say that, inasmuch as the Church 
has appointed particular times for the recitation of 
the Office for those who are bound to it, it is desira- 
ble, though not of obligation, for all who say it to 
conform as near as may be to that order. 

Inasmuch as God is every where, any place or pos- 
ture that is proper or becoming for the recitation of 
other prayers will suffice also for the Little Office, 
though it is needless to remark that some places and 
postures are more becoming than others, and less 
exposed to distractions. On these points the gener- 
al good sense of pious Christians will serve as a safe 
enough guide. 

Attention is required for the performance of every 



2o6 THE LITTLE OFFICE OF THE BLESSED VIRGIN MARY. 

human act, and this is more especially true of such 
as have an immediate relation to the supernatural. 
This attention is manifestly of two kinds: external 
and internal. External attention consists, as is self- 
evident, in avoiding whatever might interfere with 
the pious exercise on hand, as talking, writing, etc. 
Internal attention is three-fold: spiritual, by which 
the mind is directed to God as the end and object of 
all adoration and praise ; literal, which consists in fix- 
ing the minci on the meaning of the words read ; and 
material, which regards the mere correct pronuncia- 
tion of the words. Any of these forms of attention 
will suffice for the fulfilment of the obligation of re- 
citing the Office ; but spiritual attention, for obvious 
reasons, is the most perfect and the most to be de- 
sired.' 

Although in the recitation of the Little Office the 
several parts or '' hours " should follow one another 
in the order in which they are placed, this is not es- 
sentially necessary for the fulfilment of the obligation 
of reciting it ; and any reasonable cause will justify 
an inversion of the order. For example, a person 
has not I he office-book at hand, and knows certain 
parts by heart ; or he is asked by another to recite 
it with him, and begin at an hour which he has not 
yet reached. Even if the order were inverted with- 
out aii}^ reason, a person would not be bound to re- 
peat an}^ part of the Office, though he were obliged 
to its recitation. 

With regard to the interruptions permitted in the 
recitation of the Little Office, the rule holds good 
Avhich is laid down for the Divine Office. Any rea- 

1 Koning's '-Theologia Moralis," N. 1 126. 



THE LITTLE OFFICE OF THE BLESSED VIRGIN MARY. 207 

sonable cause — advantage to self or others which can- 
not conveniently be deferred to another time ; civil- 
ity, charity, making a note of anything that might be 
on the mind and that might otherwise be forgotten, 
making ejacidations — though not a meditation and 
the like — suffices. A person is not bound to repeat any 
part of the Office he has gone over, no matter where he 
interrupts it, if the sense be complete.' Hence he may 
interrupt it in the middle of a psalm or a lesson. 
But since these are short in the Little Office, it is 
better to begin them again. Persons should be 
careful to avoid scruples in this matter, as those who 
laid down these rules understood their responsibility, 
and the rules can be followed with absolute safety. 
It remains to speak of the indulgences granted to 
the recitation of the Little Office. 1 shall premise by 
saying that these indulgences are granted only to the 
recitation of the Office in Latin, and as it is found in 
the RoTian Breviary, unless there is a special indult 
from the Holy See.^ /Ynd though an Office should 
be modeled after that in the Breviary, and approved 
by the bishop of the diocese where it is recited, the 
indulgences are not attached to it.^ The following 
are the indulgences with the conditions that have 
not been already mentioned. Pope St. Pius V., by a 
bull of July 9, 1568, granted to all the faithful who 
are bound to the recitation of the Little Office, on 
the days prescribed by the rubrics of the Roman 
Breviary, provided they say it with devotion, an in- 
dulgence of one hundred days. The same Pontiff, 

^ Koning's " Theol. Mor." NN., 1118 et 1122. 

■^ Beringer, ** Die Ablasse " (the German Raccolta), p. 81. 

^ Deere ta AtitheJtiica S, Cong, Ind. et Rel.^ N. 367. ad '^ 



2o8 THE LITTLE OFFICE OF THE BLESSED VIRGIN MARY. 

by a bull of April 5, 1571, granted to all who shall 
say this Office through devotion an indulgence of 
fifty days; and to those who shall say any prayers 
contained in the same Office, with devotion, an in- 
dulgence of hfteen da5'S.' 

In order to still further increase devotion to the 
holy Mother of God, His Holiness Pope Leo XIII., 
by a decree dated November 17, 1887, g^'^^nted to all 
the faithful of both sexes, who shall have recited the 
Little Office — with only one nociurn in Matins, and 
the rest complete — for an entire month, a plenary in- 
dulgence, to be gained on any day of the month which 
each person may select, provided that, being truly 
penitent, he shall on that day go to confession and 
receive Holy Communion, and shall pray according 
to the intention of the Holy Father. And, secondly, 
he granted an indulgence of seven years and seven 
quarantines, '" to be gained once a day by all who 
shall, with at least contrite heart, recite the Little 
Office. Also an indulgence of three hundred days, 
to be gained once a day by all who shall, with the 
same pious dispositions, recite Matins and Lauds 
daily. These indulgences are granted in perpetuity, 
and are applicable to the souls in purgatory. ^ 

1 Raccolta, N. 88. 

2 The qunrantines have reference to the Lenten fast. Accordingly, an 
indulgence of seven years and as many quarantines, for example, meant 
the remission of a temporal penalty corresponding to seven years of ca- 
nonical penances, joined to the special austerities of seven Lents. — 
Maurel, p. 52, note. 

3 The Pastor^ vol. vi., pp. 309, 310. 



THE LITANIES. 



209 



XVI.— THE LITANIES. 

AFTER the holy Rosary, perhaps the most pop- 
ular form of devotion, and the one best suited 
to an assembly of Christians, is the litanies, both on 
account of their intrinsic worth and because they 
arrest and secure the attention of those engaged in 
prayer much better than devotions that are performed 
alone or are led by one of a number. The word 
'' litany " is of Greek origin, and signifies an humble 
supplication and devout or fervent prayer. But the 
term applies rather to each petition than to the form 
of prayer as a whole ; and hence, we may remark, the 
word is always in the plural in the liturgical language 
of the Church, and not in the singular, as it is in 
English. 

Ecclesiastical writers reckon four litanies : that of 
the Old Testament, that of All Saints, that of the 
Blessed Virgin, and that of the Holy Name of Jesus. 
And first of 

THE LITANY OF THE OLD TESTAMENT. 

From the beginning it was natural for man to in- 
vent terms of praise to express the admiration he had 
tor those whom he regarded as great, or who had 
conferred any special favor upon him or his country 
or his fellow-men ; and much more was it natural for 
him to invent terms of praise of God, whose mercies, 
like Himself, are infinite. And it is equally natural 
for man to make supplication in the time of need to 



2IO THE LITANIES. 

those who he knows are able and willing to help 
him. What more natural, for example, than for the 
Jewish people to praise the heroic Judith, who slew 
the leader of their enemies at a critical period in their 
history, and to exclaim (Judith, xv. lo) in salutations 
suitable for a litany: '' Thou art the glory of Jerusa- 
lem ; thou art the joy of Israel ; thou art the honor of 
our people ! " If such praise was due to Judith for 
her successful efforts in promoting the temporal wel- 
fare of her people, much more must it be due to Mary 
and the saints, whose conquests were not only in the 
temporal order — for they were real benefactors of 
mankind — but also in the spiritual order, for the ex- 
ample, direction, and assistance of men, and the hon- 
or and glory of God. Again, Isaias (ix. 6), in the 
names which he gives the coming Messias, furnishes 
appellations suited for a litany ; as, *' His name shall 
be called Wonderful, Counsellor, God the Mighty, 
the Father of the world to come, the Prince of Peace." 

But the most perfect example of a litany in the Old 
Law, and the one which is by excellence called the 
Litany of the Old Testament, is found in Psalm cxxxv. 
This psalm, which the Jews were accustomed to re- 
cite both in the public services of the Temple and in 
their private devotions, recounts the divine attri- 
butes in twenty-seven verses, each concluding with 
the words — answered by the people : '' For His mer- 
cy endureth forever." ^ There are several other less 
perfect forms of litanies to be found in different parts 
of the Old Testament. 

In the Old Law religious writings were given with 
the divine sanction, and it was impossible for any- 

1 Ferraris, " Yerbum Litanise." 



THE LITANIES. 211 

thing to be introduced into the services of religion 
except in proper form ; but it is not precisely so in 
the New Law, although here also there is a proper 
restraint placed upon those who will submit them- 
selves to its direction. But the invention of printing 
has often aided the mistaken and. imprudent zeal of 
not a few, who have multiplied litanies without end, 
and gained for many of them a place in the endless 
number and variety of prayer-books which flood the 
market. To restrain this pious weakness for manufac- 
turing litanies — some of which were not even free 
from heresy — the Sacred Congregation of Rites 
issued a decree, March 31,1821, strictly forbidding any 
additions to be made to the litanies approved by the 
Holy See, or the recitation of others in public that are 
not approved by the ordinary ; and at the same time it 
enjoined on the bishops to devote particular attention 
to the enforcement of this decree. Other decrees of 
a similar tenor had been issued a century and a half 
before. The litanies approved by the Sacred Con- 
gregation for the pubHc functions of the Church are 
the Litany of the Saints and that of the Blessed Vir- 
gin. Upon each of these, as well as upon that of the 
Holy Name of Jesus, remarks will be made. 

THE LITANY OF THE SAINTS. 

It is superfluous to observe that this Litany derives 
its name from the fact that it is a form of prayer in 
which petitions are addressed to various members of 
all the orders of the blessed, asking their intercession 
with God for us. It is of great antiquity, but authors 
do not agree in fixing the date of its origin. Many 
authorities attribute it to Pope St. Gregory the 



212 THE LITANIES. 

Great, who ruled the Church at the end of the sixth 
century. But this is disputed, because a number of 
councils held before the time of that Pontiff make 
mention of both the Greater and the Lesser Litany. 
(Ferraris.) It is also maintained that it was in use in 
the East in the time of St. Basil the Great, and even 
in the days of St. Gregory Thaumaturgus, the latter 
of whom flourished about the middle of the third 
centur}^ St. John Chrysostom also makes mention 
of it in one of his sermons. But this opinion is called 
in question, and apparently with good reason, on ac- 
count of the well-known fact that the Orientals call 
any form of supplication a litany, as may be learned 
from their liturgies. 

It is not strange, however, that this litany should 
have been attributed to St. Gregory, inasmuch as he 
had a great devotion to the saints, and had their 
litany chanted with special solemnity in the proces- 
sions which he caused to be made through the streets 
of Rome on the occasion of the plague that raged 
there during his pontificate. After weighing the 
evidence, as far as we can secure it, on both sides, the 
only safe conclusion we can arrive at is that of Baro- 
nius, who admits, in his notes on the Roman Martyr- 
ology, that he is unable to determine by whom the 
litany was composed, but that it is of very great 
antiquity. It cannot, however, have been earlier 
than the fourth century, because no saints but martyrs 
were honored b}^ the Church prior to that time ; and 
it is a fact that no saints but martyrs are mentioned 
in the Canon of the Mass, which was brought to its 
present form b}^ the labors of St. Gregory more than 
by those of any other person. 



THE LITANIES. 213 

The Litany of the Saints is known in Hturgical 
language as the Greater and the Lesser Litany. The 
former is chanted in the solemn procession on the 
Feast of St. Mark, April 25; the latter on the Roga- 
tion Days. It is^maintained by some writers that the 
Greater Litany derives its name from the fact that it 
was instituted by a pope, while the other is called 
the Lesser from its being instituted by a bishop. But 
Fenaris holds that the former derives its name from 
the fact that the procession during which it is sung 
directs its course toward the Church of St. Mary 
Major ; while the procession during the singing on the 
Rogation Days is directed toward other churches. 
Ferraris' opinion is more probably the correct one. 

The Rogation Days derive their name from the 
Latin word rogatio, a petition, — from the verb rogo, I 
ask, rogare^ to ask, or petition. And their origin is 
this : Toward the close of the fifth century the dio- 
cese of Vienne, in France, was sorely afflicted with 
conflagrations, earthquakes, and ravages of wild 
beasts, and the terrified people were driven almost 
to despair. The Bishop, Mamertus, had recourse 
to prayer, and instituted three days of penance im- 
mediately preceding the feast of the Ascension of 
Our Lord into heaven, in order to propitiate the di- 
vine goodness. And the better to insure the success 
of his petitions, he begged the intercession of all the 
blessed by means of their litany. Heaven deigned 
to hear his prayer; and soon other dioceses, first of 
his native land, and then of other countries, followed 
his example, till finally the Sovereign Pontiff, St. Leo 
IIL, established the Rogation Days in Rome, in the 
year 816. 



214 THE LITANIES. 

The object of these days* devotions is to ask of God, 
from Whom every good and perfect gift proceeds, that 
He would be pleased to give and preserve the fruits 
of the earth and bestow upon His creatures all those 
temporal blessings that are necessary for them in the 
course of their mortal pilgrimage. Besides the ac- 
tual graces received by the devotions of the Rogation 
Days, the fact itself of being reminded to have re- 
course to Almighty God for temporal blessings is of 
great advantage in this material age, when the all- 
sufficiency of man has become one of the leading 
dogmas of misguided persons. 

Those who are bound to the recitation of the Di- 
vine Office are also bound to recite the Litany of the 
Saints, with the versicles, responses, and prayers, both 
on the feast of St. Mark and on the three Rogation 
Days. Formerly there was a similar obligation to 
recite the Litany on all Fridays during the holy sea- 
son of lent ; but that was removed by a bull of Pope 
St. Pius v., Quod a Nobis, so far as those are con- 
cerned who are not bound to the recitation of the 
Office in choir. 

There is a short form of the litany given in the 
Roman Missal for the blessing of the baptismal font 
on Holy Saturday and the eve of Pentecost; but it is 
strictly forbidden to use this form on any other oc- 
casion. 

There is no indulgence attached to the recitation 
of the Litany of the Saints. 

THE LITANY OF THE BLESSED VIRGIN. 

The sublime prophecy of the Blessed Virgin— one 
of the most beautiful in the Sacred Scriptures— 



THE LITANIES. 21$ 

'' Behold, from henceforth all generations shall call 
me blessed," early began to find its fulfilment in the 
Church. It could not have been otherwise, consid- 
ered even from a natural point of view; for the faithful 
who found in the Son the object of their supreme 
worship and deepest gratitude could not fail to hon- 
or the Mother through whose instrumentality that 
Son had been given to them. To these claims were 
added the many others, so to say of her own, which 
Mary had on them. These devout sentiments found 
their expression in numerous ejaculations, in seeing 
in Mary the fulfilment of many of the prophecies of 
the Old Testament, and discovering in the same sa- 
cred volume figures of her whom they loved so much. 
Mindful of their necessities, especially during the 
persecutions by which the early Church was so se- 
verely tried, they soon learned to weave these pious 
sentiments and expressions into a litany, with a peti- 
tion for assistance after each, and the litany, substan- 
tially as we have it, was formed. 

This litany is of the greatest antiquity, and ante- 
dates all others, even that of the Saints ; for, as we 
have said, it was not customary to honor any of the 
saints but martyrs before the fourth century. Quarti 
is of opinion that it was composed by the Apostles 
after the Assumption of the Blessed Virgin into heav- 
en, the better to impress the people with a correct 
idea of her transcendent greatness, and to induce 
them to have more frequent recourse to her in their 
spiritual and temporal necessities. And he arrives 
at this conclusion from the fact that it is so ancient 
that no one can be named with certainty as its author. 
It has doubtless undergone slight changes ; and ad- 



2l6 THE LITANIES. 

ditional petitions have been placed in it, from time to 
time, in gratitude to Mary for having granted more 
than ordinary favors to her suppliants. A few of 
these will be mentioned, with the circumstances 
under which they were formed. 

The title '' Help of Christians" owes its origin to 
the victory which the Christians gained over the 
Turks, who were threatening to overrun Europe in 
the sixteenth century, but who met with a crushing 
defeat in the year 1572, through the intercession of 
the Blessed Virgin, in whose honor the Christian 
world recited the Rosary for the success of the Chris- 
tian arms. That of " Queen of all saints" is due to 
the return of Pope Pius VII. to Rome after his long 
imprisonment in France, in May, 18 14, in fulfilment 
of a vow he had made of placing a golden crown on 
the statue of Our Lady in the holy chapel of Loretto 
on the event of his release and return to his own 
dominions. He fulfilled this vow with great solem- 
nity on the 13th of May of that year, and then saluted 
his holy protectress as Queen of all saints. The 
privilege of addressing Mary as '' Queen conceived 
without original sin" was first granted to the Arch- 
diocese of Mechlin, July 10, 1846, and to the United 
States, September 15th of the same year. It is now 
common throughout the Christian world, but there 
is no general decree on the matter. ^ It may not be 
generally known that the last title of the litany, 
'' Queen of the most holy Rosary," was used two 
centuries ago. A decree of the Sacred Congregation 
of Rites dated July 13. 1675, permitted the members 
of the Confraternity of the Holy Rosary to address 

1 Schneider's " Maurel," pp. 189, 190. 



THE LITANIES. 217 

the Blessed Virgin by this title. ' The recent act 
of the Holy See adding it to the Litany is dated De- 
cember 10, 1883. 

This litany is commonly called the Litany of 
Loretto because it is sung with great solemnity in 
the Holy House of Loretto every Saturday — the 
house in which the great mystery of the Incarnation 
actually took place, and in which the Blessed Virgin 
spent the greater part of her holy life. 

The various ways of reciting the litany make it 
pertinent to inquire : What, precisely, is essential in 
order to secure the indulgences granted by the Holy 
See ? Some persons are accustomed to begin it with 
the prayer, *' We fly to thy patronage," etc., and 
end it with a versicle, response, and prayer. This 
form is fovmd in man}^ prayer-books. Is it necessary ? 
The most reliable source of information to be had on 
the point is the Raccolta. In the last edition of that 
work the litany begins with '' Lord, have mercy on 
us," and concludes with the third Agnus Dei, Hence 
this is all that is required to gain the indulgences. 
But if pious persons want to add a prayer, what 
prayer should it be? The most common, perhaps, is 
*' Pour forth," etc. This, however, is not the proper 
one, as w^e learn by consulting the Typical Edition of 
the Roman Ritual, — a work which is specially ap- 
proved as the liturgical standard, in its line, by the 
Sacred Congregation of Rites. There, instead of the 
above prayer, we find the versicle and response : 
'' Pray for us, O hol}^ Mother of God. That we may 
be worthy of the promises of Christ. Let us pray. 
Grant, we beseech Thee, O Lord, that we. Thy ser. 

1 Schneider's "Maurel," pp. 189, 190. 



2l8 THE LITANIES. 

vants, may rejoice in continual health of mind and 
body ; and, through the glorious intercession of Bles- 
sed Marj^ ever Virgin, be freed from present sorrow, 
and enjoy eternal gladness, through Christ Our Lord. 
Amen/* 

The following are the indulgences granted for the 
recitation of the litany, as taken from the Raccolta : 
Two hundred days, once a day, granted by Sixtus 
V. and Benedict XIII. ; three hundred days every 
time, granted by Pius VII. ; and to all those who re- 
cite it once a day, a plenary indulgence on the five 
feasts of obligation ' of the Blessed Virgin — that is, 
the Immaculate Conception, the Nativity, the An- 
nunciation, the Purification, and the Assumption — 
on the condition of confession, Communion, visiting 
a church, and praying according to the intention of 
the Holv Father. 

THE LITANY OF THE HOLY NAME OF JESUS. 

This litany is so called because it contains expres- 
sions in praise of the various attributes of our holy 
Redeemer, after each of which His divine Name is 
invoked. I have not been able to ascertain anything 
positive regarding the authorship of this litany, but 
it is certainly not of so great antiquity as either of the 
others we have been considering. A more interest- 
ing question, however, is that of its approbation by 
the Holy See. This was long a point upon which 
there existed great diversity of opinion among 
authorities ; and although it is now settled, a review 
of the discussion may not be uninteresting. 

The Constitution Sanctissiinus^ issued by Pope 

1 Some of these feasts arc not of obligation everywhere. 



THE LITANIES. 219 

Clement VIII., September 6, 1601, forbids the reci- 
tation in churches, oratories, and processions of any 
other litanies than those of the Saints and the 
Blessed Virgin, without the approbation of the 
Sacred Congregation of Rites. Ferraris, however, 
maintains that this litany is exempt from that regu- 
lation, because it was enriched by Sixtus V. w^ith an 
indulgence of three hundred days, at the instance of 
the Discalced Carmelites. But this argument is not 
conclusive, because the decree of Clement VIII. is of 
later date than the alleged grant of Sixtus V., and it 
makes no mention of the Litany of the Holy Name. 
In the seventeenth century a number of German prin- 
ces and bishops petitioned the Holy See for the 
approval of this litany, on the ground that it was 
constantly recited, both in public and in private, by 
the faithful under their jurisdiction. The reply of 
the Sacred Congregation of Rites, April 14, 1646, was: 
*^ The aforesaid litany is to be approved, if His Ho- 
liness deem proper." It would appear, however, that 
the Sovereign Pontiff did not accede to their wishes ; 
for when the same Sacred Congregation was asked, 
two centuries later, whether the Litany was approved 
and enriched with indulgences, the reply, dated Sep- 
tember 7, 1850, was '' No " to both questions. ' (By a 
decree of Sixtus V., dated Januar}^ 22, 1585, the juris- 
diction of the Sacred Congregation of Rites is re- 
stricted to public functions and ceremonies.) But in 
some other places as well as in Germany the decree 
regarding this litany was not always complied with, 
and it was recited both in public and in private. 
On the occasion of the canonization of the Japanese 

1 Schneider's " Maurel," pp. 159, 160. 



220 THE LITANIES. 



martyrs in 1862, a large number of the bishops present 
petitioned the Holy See for the approval of the Lit- 
any of the Holy Name of Jesus and its enrichment 
with indulgences ; and the Sovereign Pontiff so far 
acceded to their request as to grant an indulgence of 
three hundred days to the faithful of all those dio- 
ceses whose bishops should make that request of him. 
Finally, his present Holiness, by a decree of the 
Sacred Congregation of Indulgences dated January 
16, 1886, granted an indulgence of three hundred days, 
to be gained once a day by all the faithful of the 
Christian world, on the usual conditions of a partial 
indulgence.^ But it does not appear that any decree 
has been issued permitting its recitation in any of the 
public functions of religion. 

We have next to inquire: What, precisel}^ con- 
stitutes the Litany of the Holy Name of Jesus and is 
necessary to be said in order to gain the indulgences ? 
This litany differs from that of the Blessed Virgin 
in requiring the recitation of a versicle and response, 
with two pra3^ers, after it. Beginning with ''Lord, 
have mercy on us," it closes with the versicle and 
response, '' Jesus, hear us. Jesus, graciously hear 
us. Let us pray. O Lord Jesus Christ, Who hast 
said : Ask, and you shall receive ; seek, and you shall 
find ; knock, and it shall be opened unto you : grant, 
we beseech Thee, unto us who ask, the gift of Thy 
most divine love ; that we may ever love Thee with 
our whole hearts, and in all our words and actions, 
and never cease from showing forth Thy praise. 

'' Make us, O Lord, to have a perpetual fear and 
love of Thy Holy Name ; for Thou never failest to 

^ Beringer, " Die Ablasse," pp. 141-143. 



THE LITANIES. 221 

govern those whom Thou dost establish in Thy love. 
Who livest," etc/ 

Although this essay may appear dry to some read- 
ers, the frequency with which the litanies here treated 
of are recited, and the importance which the Church, 
especially at present, attaches to indulgences, make it 
not only a matter of instruction, but also one of spir- 
itual interest to Christians, to be acquainted with 
what is essentially necessary for them to do in order 
that they may secure those spiritual favors ; while the 
history of the origin and development of the litanies 
can hardly be regarded as a matter of indifference. 

^ ** Rituale Romanum," Editio Typica : Beringer. 



222 THE PASCHAL CANDLE. 



XVII. — THE PASCHAL CANDLE. 

THE origin of the custom of making and blessing 
the Paschal Candle, has not been ascertained 
with certaint}' either as to time or place. It has been 
attributed by some writers to Pope St. Zosimus, who 
ascended the throne of Peter in the )^ear 417; but 
it seems more probable that the rite had been intro- 
duced before his time, at least in the greater basili- 
cas. It is not mentioned of this Pope that he insti- 
tuted the ceremony, but only that he permitted the 
Paschal Candle to be blessed in the parish churches. 
What still more pleads, says Cardinal Wiseman, for 
the antiquity of this rite, is the existence of it in dis- 
tinct churches, and some of these in the East ; for St. 
Gregory Nazianzen, who was a contemporary of St. 
Zosimus, mentions it, as do other Fathers also. I 
think it may then be said to have been in general use 
early in the fifth century. 

Some of the Paschal Candles were very large, 
weighing thirty, fifty, and even a hundred pounds. 
A favorite weight in many churches was thirty-three 
pounds, in honor of the thirty-three years of the life 
of our divine Lord upon earth, whose pure body the 
virginal whiteness of the wax aptly typifies. In early 
times the offices of the entire year, which began with 
Easter, were inscribed on the Paschal Candle. Later, 
as their number increased, they were written on 
a parchment, and attached to it, sometimes by means 
of one of the grains of incense, to be noticed later on. 



THE PASCHAL CANDLE. 223 

This custom continued in certain dioceses of France 
as late as the middle of the last century. But with 
the multiplication of feasts the practice became im- 
possible, and with the invention of printing, unnec- 
essary. The candle was also frequently decorated 
with flowers, or, as is still done, with designs in wax 
or other material ; and it had openings for the five 
grains of incense. 

Before the beginning of the fifth century Mass 
was not celebrated during the day on Holy Saturday ; 
the offices did not begin before the hour of none, or 
three o'clock in the afternoon ; and the people kept 
vigil in the churches till midnight, when Mass was 
celebrated. This custom continued till the latter 
part of the Middle Ages ; and it accounts for the 
frequent reference to night both in the blessing of the 
Paschal Candle and in the Preface and Canon of the 
Mass of Holy Saturday. It served also to impart 
a more striking significance to the candle, which shed 
its light in the natural darkness, and symbolized more 
perfectly than at present the risen Saviour as the 
light of the world. It served better to explain, too, 
the joyous character of the Mass of Holy Saturday, 
which was then, in point of time as well as in tenor, 
a more perfect anticipation of the glories of Easter 
than now ; since the Mass came nearer to the joys of 
Easter morn than to the dolorous scenes of Good 
Friday afternoon. 

The custom of celebrating Mass on Holy Saturday 
night is found to have existed as early as the time of 
Tertullian,that is, at the close of the second centur}^; 
and it is, besides, spoken of by that writer as some- 
thing common and well known, and not as a cere- 



224 THE PASCHAL CANDLE. 

mony but lately introduced. St. Jerome attributes 
the keeping of the vigil of Easter to apostolic tra- 
dition. But about the middle of the twelfth century, 
as we are informed by Hugh of St. Victor, a custom 
began to be introduced of anticipating the offices, al- 
though it did not become general for some three cen- 
turies at least, and vestiges of the old custom were 
found still later. 

No little diversity of opinion exists with regard 
to the authorship of the Exjiltct, chanted for the 
blessing of the Paschal Candle. Says Father O'Brien, 
in his *' History of the Mass:" "It is almost universally 
admitted that the composition of this is the work of 
St. Augustine, but that the chant itself is Ambrosian.'' 
Cardinal Wiseman is more probably correct when 
he states that '' the beautiful prayer in which the 
consecration or blessing of the Paschal Candle takes 
place has been attributed to several ancient Fathers : 
by Martene, with some degree of probability, to the 
great St. Augustine, who very likely only expressed 
better what the prayers before his time declared.'* 
And he continues : " It very beautifully joins the two- 
fold object of the institution. For while it prays 
that this candle may continue burning through the 
night to dispel the darkness, it speaks of it as a sym- 
bol of the fiery pillar which led the Israelites from 
Egypt, and of Christ, the ever true and never failing 
light." The chant is said to be the only specimen of 
the pure Ambrosian found at present in the liturgy 
of the Church. 

I shall not pause to speak of the ceremony of the 
blessing of the new fire, the five grains of incense, or 
the lighting of the candle, and from it the lamps. 



THE PASCHAL CANDLE. 225 

We are familiar with these, and they are sufficiently 
explained in the missal and the ceremonial. But it 
is worthy of remark that it is the deacon and not the 
priest — or, in smaller churches, the celebrant as dea- 
con and not as priest — who blesses the Paschal Can- 
dle, to signify that not to the apostles but to others was 
entrusted the privilege of preparing the dead body 
of Our Saviour — which the candle not as yet lighted 
typifies — for the holy sepulchre. The five grains of 
incense, which are blessed to be inserted in the can- 
dle, represent by their number and arrangement the 
five wounds of our blessed Lord, which were in- 
flicted before His death, but the cicatrices of which 
were retained by Him after His resurrection ; and 
the material of these grains represents the spices 
with which His sacred body was prepared for the 
holy sepulchre. Hence they are put into the candle 
before it is lighted, and remain there afterward. 

The manner in w^hich the Church attaches mystic 
significations to many of her sacred rites and cere- 
monies naturally leads us to inquire Still further into 
the symbolical meaning of the Paschal Candle ; and 
we have the more reason to expect a mystic significa- 
tion both from the time and the circumstances at- 
tending the blessing of the candle itself, and from 
the days on which it burns. In the first place, it rep- 
resents our divine Redeemer Himself, dead, and 
then risen to a new life, to die no more, as the Apos- 
tle declares ; for the candle is not at first hghted, 
but only after the performing of a part of the bless- 
ing. The grains of incense, too, are inserted in it be- 
fore it is lighted, to represent the wounds which 
caused the death of the Saviour of the world. The 



226 THE PASCHAL CANDLE. 

virginal wax of the candle t3^pifies His sacred body, 
while the flame and light show Him to be the Word 
of the Father, enlightening everyone that cometh in- 
to the world. Hence it burns on Sundays from 
Easter to the Ascension, Sunday being the day on 
which especially the Word is preached for the en- 
lightenment of the people ; but it is extinguished 
when Our Saviour leaves the earth and entrusts the 
diffusion of His light to the apostles. It also typifies, 
as we have seen, the cloud and the pillar by which 
the chosen people were guided in their wanderings, 
during forty years in the desert, on their way to 
the Promised Land. 

During the blessing of the baptismal font the Pas- 
chal Candle, as representing Our Saviour, is thrice 
lowered into it, the celebrant praying meanwhile 
that the virtue of the Holy Ghost may descend into 
the sacred font and sanctify it, as He descended upon 
Our Lord when He was baptized in the Jordan, 
thereby imparting to water the power of cleansing 
from sin those to whom it is applied according to 
the institution of Christ. 

Considerable diversity of opinion exists with re- 
gard to the times during which the Paschal Candle 
should be lighted. The following from De Herdt is 
perhaps as fair a summary of these opinions as can be 
had, and will serve all practical purposes. Accord- 
ing to a decree of the Sacred Congregation of Rites, 
of May 19, 1607, it is to be lighted at the solemn 
Mass and Vespers of Easter Sunday and on the two 
following days ; on Easier Saturday, and on all the 
Sundays to the Ascension, on which day it burns 
only to the end of the gospel, when it is finally ex* 



THE PASCHAL CANDLE. 227 

tinguished. It is not to be lighted on other days or 
feasts, celebrated within the Easter time, unless in 
churches where such a custom exists, which custom 
may be continued. According to the Memoriale 
Ritmini of Benedict XIII., it is to be lighted also on 
the feasts of Our Lord, and on the feasts of precept 
of the saints occurring during the same season. 
Gavantus holds it to be a pious custom to light it 
during the entire octave of Easter. In the opinion 
of Merati it would be proper to have it burn on the 
feasts of the Apostles, of the Patron, Titular, and of 
the dedication of the church occurring during Easter 
time ; also on other feasts celebrated with solemnity ; 
during the Masses, though not solemn, on Sundays ; 
and during the celebration of solemn votives, pro- 
vided the color of the vestments is not violet. It is 
not to be lighted on the Rogation Days, according 
to the same authority. It is to be lighted for the 
blessing of the baptismal font on the eve of Pente- 
cost. The custom most generally followed in this 
country, though by no means universal, is to have 
the Paschal Candle burnxDn Sundays during Easter 
time at all the Masses and at Vespers. 

Another important question regarding the Paschal 
Candle is deserving of a few remarks. It is seldom 
or never entirely consumed ; can it be blessed a sec- 
ond time? This is sometimes done after it has been 
scraped and cleansed from drippings so as to appear 
in some sort new. Is this in harmony with the ru- 
brics and with their interpretation by the best author- 
ities? De Herdt, who has summarized the author- 
ities on this point, shall again answer. He says : 
** The candle must be new, or not blessed ; or, if not 



22 



8 THE PASCHAL CANDLE. 



new, must be entirely remoulded — refectus\ and if 
not remoulded, other wax must be added, and this in 
greater quantity than the old wax, otherwise the ax- 
iom will hold: Major pars trahit ad se minorem.'' It 
may be remarked, parenthetically, that sometimes 
the lower part of the Paschal Candle is a separate 
and heavily ornamented piece of wax, which serves as 
a sort of pedestal or candlestick. This may be used 
each year, provided it has not been blessed with the 
Paschal Candle proper during the ceremony of Holy 
Saturday. Discussing the opinions of those who 
hold that the same candle may be blessed more than 
once, De Herdt draws a distinction that is worthy of 
attention. He says the repetition of a blessing is 
permitted when the blessing is what is called invoca- 
tive, by which blessing the divine protection merely 
is besought, as in the case of food, etc. But with re- 
gard to that form of blessing which is known as con- 
stitutive, by which the things blessed become holy in 
such a manner that they cannot afterward be devoted 
to profane uses, such as the blessing of a church, of 
sacerdotal vestments, aiid beyond doubt, of the Paschal 
Candle, so long as the articles retain their proper 
form — quamdiit ipsce res integrcs existitnt — it cannot be 
repeated. 

There is a relation between the Paschal Candle 
and the Agnus Dei, which is deserving of notice. As 
has been said, it is seldom that the Paschal Candle 
is entirely consumed before the feast of the Ascen- 
sion. It was not the custom in early times to re- 
mould the remnant of the candle left when it was 
finally extinguished, but the faithful were accus- 
tomed to procure small portions of it, and keep 



THE PASCHAL CANDLE. 229 

them in their homes as a sacred amulet to protect 
them against evils, especially against tempests. All 
authors agree that it was from this pious custom that 
the Agmis Dei, which is now almost universally 
worn by devout Christians, derives its origin. ^ 

^ See the following essay on the Agnus Dei. 



230 THE AGNUS DEI. 



XVIII. — THE AGNUS DEI. 

THERE is in every rational creature an intuition 
of the supernatural. Different individuals or 
peoples manifest it in different ways, but all manifest 
it in some way. The polished Greek embodied it in 
an exquisite sculpture ; the Egyptian, in a labyrinth- 
ian temple; the Druid discovered it in the forest; 
the Central African places it in a stick or a stone; 
and the American Indian who wants to shoot the 
rapids of the St. Lawrence in his frail bark canoe, 
propitiates the manitou of the waters with a few 
leaves of the tobacco so dear to him. No man can 
entirely emancipate himself from the influence of 
this universal belief. The infidel and the scoffer at 
both pagan and Christian beliefs are not without 
their superstitions, their lucky and unlucky days, 
their propitious and unpropitious omens. Deny it 
as they may, they cannot even conceal the fact. 
The Christian is the only logical person among 
them ; for he believes in a personal God, creating, 
preserving, and rifling the universe in its entirety and 
in all its minute details with a fatherly providence 
for the benefit of His rational creatures — alive to the 
wants of the least among them, and ever ready to 
turn a willing ear to their every petition. 

Among the consequences of this intuition of the 
supernatural, in the different ages of the world, is 
the desire to propitiate the unseen power, whether 
good or evil, by the use of amulets or charms worn 



THE AGNUS DEI. 23I 

suspended from the neck or carried about the per- 
son, as a means of warding off danger, disease, and 
all influence of the evil principle, and invoking the 
aid of the good principle. Among pagans these am- 
ulets were fashioned into different forms. Sometimes 
they were little images of the pagan deities ; some- 
times they consisted of certain drugs or herbs ; again 
they were certain letters of the alphabet arranged in 
an abracadabra, and not infrequently they were of a 
very objectionable character. The Romans, as every 
classic scholar is aware, hung about the neck of in- 
fants amulets of this kind with certain mythological 
significations, showing to which of the pagan deities 
the child was consecrated. On attaining the age of 
fifteen years he assumed the toga virilis, or garb of 
manhood, and consecrated his amulet to the lares, or 
household gods of the family. In no part of the 
world does this superstition appear to have had so 
deep a hold as among the Romans, and great diffi- 
culty was experienced by the early preachers of the 
gospel in withdrawing them from the use of these 
relics of paganism. It was not until the lapse of 
centuries that it was entirely eradicated, especially 
in the rural districts. 

Christians, too, have their amulets — the crucifix, 
the scapular, blessed medals, the Agnus Dei, etc. — 
and these are with greater propriety called amulets, 
for they fulfil the meaning of the term, which, being 
derived from the Latin word amolior, means *' I re- 
move.'' According to this etymology, ''an amulet 
is something worn to remove or ward off danger ; 
and when the thing so worn has not of its own na- 
ture power to produce this effect, to use it, confiding 



232 THE AGNUS DEI. 

in it alone, would be the sin of superstition. Thus, 
when the old pagans hung around their necks cer- 
tain stones, metals, or bits of parchment, with mys- 
terious signs and figures inscribed on them, and 
trusted in them for protection against disease and 
witchcraft, they only proved the stupid folly into 
which human nature left to itself is sure to run. . . , 
But the Christian does not, hke the pagan, put his 
trust in them on account of any inherent virtue which 
he imagines them to have, nor does he look to the 
enemy of his soul for assistance. His hope is in the 
Living God, Who, listening to the prayers of His 
beloved Spouse, the Catholic Church, blesses these 
material things, and bids His children keep them as 
memorials of Him — as tokens that His divine provi- 
dence will ever shelter them beneath its protecting 

* "1 
wmg. 

The Ag7tus Dei is, then, no superstitious object, as 
some would fain have us believe, but one of those 
sacramentals by which the blessing of God is in- 
voked upon those who wear it with proper dispo- 
sitions, and one of those objects which the Church 
has successfully employed to abolish a real super- 
stition. It is a remarkable fact that those claiming 
the name of Christians, who discard the pious arti- 
cles blessed by the Catholic Church, not infrequent- 
ly themselves fall into real, culpable, and foolish su- 
perstitions. A striking instance of this is furnished 
by Queen Elizabeth of England. In the thirteenth 
year of her reign it was enacted by Parliament that 
"■ if any person shall bring into the realm of England 
any token or tokens, thing or things called or named 

J Barry, pp. 136, 137. 



THE AGNUS DEI. 233 

by the name of Agitus Dei (which said Agnus Dei is 
used to be specially hallowed and consecrated, as it 
is termed, by the Bishop of Rome in his own person), 
and shall deliver the same to any subject, he shall 
incur the penalty of Prceniuitirer ^ After this it 
was hardly to be expected that the very sovereign 
who enacted such severe laws against *^ vain and 
superstitious things " should herself become guilty 
of gross superstition. But Parson says : '' One of 
her privy councillors presented her with a piece of 
gold of the bigness of an angel, ^ dimly marked with 
some small characters, which he said an old woman 
in Wales bequeathed to her on her death-bed, telling 
her that the said old woman, by virtue of the same, 
lived to the age of one hundred and odd years, and 
could not die as long as she wore it upon her body ; 
but being withered, and wanting nature to nourish 
her body, it w^as taken off, and she died. The queen, 
upon the confidence she had thereof, took the said 
gold, and wore it on her ruff." ^ 

What, it may be asked, is the Agmis Dei, and why 
called by that name ? It is scarcely necessary to 
say that Agmis Dei are Latin words signifying 
*' Lamb of God." The Agnus Dei has a twofold sig- 
nification, the first being that it represents the Lamb 
of God. All the ceremonies of the blessing of it 
point to this primary signification, as will appear 



1 This was a very severe punishment, entailing on the offender, in the 
words of Lord Coke, that he " shall be out of the king*s protection, and 
his lands and tenements, goods and chattels forfeited to the king ; and 
that his body shall remain in prison at the king's pleasure. " 

'^ An ancient gold coin of England, worth about ten shillings, and so 
named from the figure of an angel stamped upon it. 

^ "Discussions," pp. 217, 218. 



234 THE AGNUS DEI. 

later on. The reader of both the Old and the New 
Testament need not be told that the lamb was, in 
the ceremonial law and in the writings of the proph- 
ets, the symbol of Christ. Nor need he be referred 
to the numerous passages in which the long ex- 
pected Messias is compared in His meekness to the 
lamb. In the New Testament He is frequently 
referred to in the same manner, and is called by 
John the Baptist *' the Lamb of God, Who taketh 
away the sins of the world.'' ' But why are these 
blessed objects named the lamb, and not rather the 
lion, for Christ is called the '' Lion of the tribe of 
Juda " ? "" And since they are to be a defence against 
our spiritual enemies, is it not strength, as typified 
by the lion, rather than gentleness, as symbolized 
by the lamb, that we should be endowed with ? The 
reason for this name is found in the second signifi- 
cation of the Ag7ius Dei — its reference to the newly- 
baptized. These, in the words of St. Paul, put on 
Jesus Christ, are incorporated into His mystical 
bod}^ and become new lambs of His flock, and as 
such are bound to imitate His virtues. Now, it is a 
remarkable fact that, though Our Saviour illustrated 
every virtue in an infinitely perfect degree during 
His sojourn upon earth, there are but two which He 
bids us learn especially from Him. ^' Learn from Me 
that I am meek and humble of heart" — the charac- 
teristics of the lamb and not of the lion. In His 
triumph over the powers of darkness He is indeed 
the Lion of the tribe of Juda ; but among His chil- 
dren, as their model, He is the meek Lamb ; and, as 
lambs, they are to walk even as He walked. Hence 

^ )L John, i. 29. 2 Apocalypse, v. 5. 



THE AGNUS DEI. 



235 



the name Agnus Dei. The purity of iheir lives is 
typified by the immaculate whiteness of the wax ; 
the meekness of their conduct by the figure of the 
lamb impressed upon it. Mystical writers deduce 
many other symbolical meanings from the part 
which the lamb played in the religious ceremonies 
of the Old Law ; but they shall be passed over as 
not being intimately connected with our subject. 

Great variety of opinion exists with regard to the 
origin of the Ag7tus Dei and the date of its introduc- 
tion. Writers of the time of Charlemagne — that is, 
near the close of the eighth century — inform us that 
on the morning of Holy Saturday, the archdeacon 
was accustomed to pour melted wax into a vessel 
prepared for the purpose and mix it with oil. From 
this admixture he formed figures in the shape of 
lambs, which, after being blessed, were kept in a 
suitable place to await the concluding ceremony, 
which took place on Low Sunday. On that day 
the lambs, which must have been quite small, were 
given to the people to be used in fumigating their 
houses, or to be placed in the fields and vineyards as 
a protection against the machinations of the spirit 
of evil, and against danger from lightning and 
thunder. John Albert Widmanstadius, Jurisconsult 
and Chancellor of Eastern Austria under Frederic 
L, writes that when baptism was solemnly adminis- 
tered — which ceremony was performed by the 
bishop only — if any received this sacrament at 
Rome, it was the custom to give them, as a holy 
amulet, a wax seal stamped with the figure of a lamb 
bearing a banner, which had been immersed in wa- 
ter mingled with consecrated chrism, as a symbol of 



236 THE AGNUS DET. 

baptism. Although authors are not wanting who 
call this statement in question, it is accepted and de- 
fended by no less a scholar than Pope Benedict XIV., 
in his work on the canonization of saints. He 
proves further that the use of wax is of very great 
antiquity, and furnishes as an evidence the fact that 
in the year 1544 the tomb of Maria Augusta, wife of 
the Emperor Honorius, who died before the middle 
of the fourth century, was opened, and in it was 
found, besides a great variety of gems, etc., a wax 
Agnus Dei, That the latter was in use among 
Christians at that early day, the learned Pontiff as- 
serts, is in harmony with the opinion of Cardinal 
Augustine Valerius, who refers the origin of blessing 
wax Agnus Deis to the beginning of the fifth century. 
Molanus quotes, without, however, approving, the 
opinion of those who are in favor of a still more re- 
mote antiquity, placing the origin of the Agnns Dei 
as early as the time of the Emperor Constantine, and, 
therefore, near the beginning of the fourth century. 
The discovery of the Agnus Dei in the tomb of the 
pious Empress Maria Augusta is the strongest evi- 
dence of the antiquity of its introduction among 
Christians. The annotator of Molanus, quoting 
from the Cosinographie Universelle^ gives the follow- 
ing account of it : " Among other things was a bulla 
— one of those which at present are called Agnus 
Deis — around whose circumference was the inscrip- 
tion, ' Maria Florentissima! '' Two difficulties here 
present themselves, which have not escaped the at- 
tention of those who deny to the Agnus Dei so great 
antiquity : namely, whether wax could be preserved 
for a thousand years ; and whether this object was 



THE AGNUS DEI. 237 

identical with the Agnus Dei now in use. Both sides 
of the question are,naturally, warmly disputed ; and I 
shall not attempt to decide what others have found 
it impossible to settle. 

Mabillon, while disputing the conclusions of those 
who argue from Prudentius that the custom of 
blessing the Paschal Candle existed in the fourth 
century, yet proves from Eunodius, a bishop who 
flourished before the year 520, that it certainly did 
exist at the beginning of the sixth century. The 
*' Catholic Dictionary" places the beginning of the 
custom as early at least as the time of Pope Zosimus, 
who ascended the throne of Peter in the year 417. 
When the Paschal Candle was finally extinguished 
on Ascension Day, the people were accustomed, as 
we have seen, to procure small portions of what 
was left of it, and carry them home as a protection 
against tempests. All authors are agreed that it 
was from this custom of the people that the Agnus 
Dei derived its origin. But Molanus still maintains 
that the custom of blessing the Agnus Dei cannot be 
proved to have existed prior to the eighth or ninth 
century. In a number of dioceses which he names, 
as well as in certain others, a custom existed, es- 
pecially among the inhabitants of the rural districts, 
of taking portions of the candles blessed on the 
feast of the Purification of the Mother of God, 
forming them into crosses, and placing them in 
their homes, or at the tops of their chimneys {exter- 
nce caminoriun orce), as it were in the most conspicu- 
ous place of their houses. But, evidently, this 
could not have been prior to the time at which the 
blessing of candles on the feast of the Purification 



238 THE AGNUS DEI. 

was introduced into the Church, a point which will 
be discussed in the next essay. Baronius, no mean 
authority, would give the Agnus Dei a still greater 
antiquity than any of the writers already quoted. 

In such a diversity of opinion among the learned 
who have made this question a matter of careful 
study, it is impossible to arrive* at any definite con- 
clusion, except that the Agnus Dei is of very great 
antiquity ; but of how great, no one will ever be 
able to determine with any degree of certainty. 
Perhaps the conclusion arrived at by Maurel (p. 267) 
is as near the truth as we can hope at this distant 
day to come — that ^^ it is spoken of in the Roman 
Ordo, which in the opinion of the learned is an- 
terior to the eighth century.'* But setting these 
questions aside, it will be more instructive for us to 
turn to the manner in which the Agnus Dei is 
blessed and comes to us. 

At the present day, and for some time past, the 
Agnus Dei is blessed only by the Pope. The cere- 
mony takes place, according to Molanus, during 
Easter time, in the first year of the reign of the 
Sovereign Pontiff, and once every seven years there- 
after. The '^ Catholic Dictionary " says the blessing 
is performed on the Thursday of Easter week, while 
Barry will have it on Low Sunday. This last opin- 
ion is evidently erroneous, as will be seen from the 
ceremony of the distribution, which takes place on 
the Saturday before Low Sunday. The ceremony 
of the blessing is as follows : The Pope first blesses 
water, after which he pours balsam and oil into it, 
in the form of a cross. He then recites a number 
of prayers and blessings over the masses of wax 



THE AGNUS DEI. 



39 



fashioned into the form of lambs. This done, the 
wax images are carried on silver trays with great 
solemnity by the attendants to the Holy Father, 
who immerses them in the blessed water. The prel- 
ates who are in attendance on the occasion lift them 
out of the water, and, having dried them, put them 
in a place prepared for their reception, where they 
remain till the following Saturda}-. It may be re- 
marked in passing that at first water only was used 
in the blessing of the Ag?itcs Dei, but that afterward 
oil and balsam were added. It may also be noted 
that although the masses of wax are formed into 
lambs, these are not all of the same size ; and, further, 
that certain inscriptions and the images of saints, as 
well as the figure of a lamb, are sometimes stamped 
on them. 

On the Saturday of Easter week during the Mass 
of the Holy Father, a subdeacon carries the Agnus 
Deis to the altar on a large silver tray, before the 
Pope*s Communion, singing at the same time : '' Holy 
Father, these are the young lambs which have an- 
nounced to you Alleluia. Behold, they have just 
come from the fountains : They are filled with 
light. Alleluia" — words which evidently apply 
rather to the newly-baptized than to the wax images. 
The Pope then distributes the Agmcs Deis^ with ap- 
propriate ceremony, during the singing of \ht Agnus 
Dei oi the Mass — first to the cardinals, who on re- 
ceiving them kiss his hand ; next to the bishops, 
wearing their mitres, who kiss his right knee ; and, 
finally, to the prothonotaries, who prostrate them- 
selves and kiss the cross on his sandal. From the 
hands of these several persons the Agnus Deis find 



240 THE AGNUS DEI. 

their way by subdivision and distribution to all 
parts of the world, where, with the care of pious 
persons, religious women for the most part, they are 
divided into small portions and encased in appropri- 
ate covers — generally in the form of a heart — for the 
use of the faithful. 

After having learned something of the manner 
in which the Agnus Dei is blessed and reaches us, a 
very practical question is, What spiritual benefit may 
we expect to derive from the devout use of this holy 
amulet ? But first it may be remarked, as to the 
manner of wearing it, that it differs from the scapu- 
lar ; for, while the latter must be worn so that one 
part hangs upon the breast and the other on the back, 
with one string passing over each shoulder, the latter 
may be worn attached to the scapular, or it may be 
carried in any other way about the person. The 
manner of wearing it is not prescribed as a condition 
for securing the benefits attached to it. This prem- 
ised, it may be said that the benefits which the de- 
vout wearer of the Ag7tus Dei may expect to reap 
from it are well expressed in the prayers recited in 
the blessing which it receives at the hands of the 
Holy Father. 

By these sev^eral benedictions, the Church, the di- 
vinely-appointed dispenser of the mysteries of God, 
causes inanimate objects to become vehicles for con- 
veying graces and the divine protection to such of 
the faithful as use them with lively faith, ardent 
charity, and firm confidence in God ; and not only 
so, but the divine mercy sometimes goes, if we may 
be allojwed the expression, to extraordinary lengths, 
and by means of them bestows graces upon some 



THE AGNUS DEI. 241 

persons who, to all human discernment, are mani- 
festly unworthy of them, to convince us that the 
Spirit breathes where He will, and to encourage 
sinners to repentance. Few priests but have wit- 
nessed a greater or less number of these extraordi- 
nary manifestations of the divine mercy. And it 
this be true, as it certainly is, of a scapular or medal 
blessed by the simplest priest — though he has re- 
ceived in his ordination the power that whatsoever 
he blesses shall be blessed, and whatsoever he sanc- 
tifies shall be sanctified — much more should it be 
true of the Agnus Dei, which is blessed by him who 
is head of the Church, who sits on the throne of 
the Prince of the apostles, and has received from 
Jesus Christ, as His vicar upon earth, the plenitude 
of power for binding and loosing, for enacting laws, 
and granting privileges. 

In the Agnus Dei, as an object blessed by the 
Church, two things are to be considered : first, the 
power conferred on it as a sacramental, of being an 
instrument of grace ; and secondly, the power it pos- 
sesses of awakening in the persons who use it with the 
proper dispositions sentiments of faith, devotion, and 
confidence, so efficacious in calling down the bless- 
ings of heaven. 

It is unnecessary to pause to dwell upon the nu- 
merous well-authenticated miracles that have been 
wrought by means of the Agnus Dei; for the devout 
Catholic is always prepared to expect and believe in 
such manifestations of the divine mercy, when they 
are for the honor and glory of God and the good of 
His creatures. It may be remarked, however, that 
there is no indulgence attached to the wearing of 



242 THE AGNUS DEI. 

the Agnus Dei; and further, that the prayer to be said 
by those who wear it, found in some prayer-books, 
is not of obHgation. The following is a brief and 
clear enumeration of the benefits to be derived from 
the use of this sacramental : '' The Supreme Pontiff 
implores of God to bless, sanctify, and consecrate 
them in such a way that the faithful who, with a 
sincere and lively faith, piously use them may obtain 
the following graces : (i) That the sight or touch of 
the lamb impressed on these figures, exciting the 
hearts of the faithful to contemplate the mysteries 
of our redemption, may induce them to thank and 
bless and adore the divine goodness, and thus obtain 
for them pardon of their faults. (2) That the 
sign of the cross represented on these figures may 
remove evil spirits, hail, thunder, storms, and tem- 
pests. (3) That, through the efficacy of the divine 
blessing, they may escape the wiles and temptations 
of the dragon. (4) That women bearing children 
may be preserved from all harm, and favored with a 
happy delivery. (5) That pestilence, falling-sickness, 
water, or fire may have no power over them. (6) 
That both in prosperity and adversity these pious 
Christians may be fortified with the divine protection; 
and that through the mysteries of the life and pas- 
sion of Our Lord they may be preserved from a sud- 
den and unprovided death, from every other danger, 
and from every evil. . . .When we are deprived of 
these blessings, we are to attribute the privation to 
our own want of faith and piety, or to some other 
latent cause, which prevents Our Saviour from en- 
riching us with such extraordinary benefits.'* ^ 

^ Maurel, pp. 268, 269. 



THE AGNUS DEI. 243 

Barry (pp. 140-142) has the following very appro- 
priate remarks on the pious sentiments with which 
the Ag7ttcs Dei should be worn : '' The Agnus Deirc^- 
resents Our Lord, and he who would wear it devout- 
ly must imitate Him in His lamb-like virtues — meek- 
ness, innocence, and indifference to the world. . . . 
The meek Christian, and only he, has caught the de- 
votion of the Agmcs Dei, . . .Innocence — spotless 
purity of soul and body — is another virtue of the 
wearer of the Agnus Dei, Wax and the lamb have 
ever been the chosen emblems of the angelic virtue. 
When we touch or look at our holy amulet, let us re- 
member that the breast on which it reposes must be 
sinless. And if the angel of Satan is hovering around 
us, striving to inflict the death-blow on our souls, let 
us press the Agnus Dei closer to our hearts, that it 
may be a sign to him that he has no power over 
us, as the blood of the Paschal lamb on the doors of 
the Hebrews was a sign to the angel of the Lord. The 
third virtue which springs from a reverent use of 
the Agnus Dei is indifference to the world. The lamb 
is dumb before his shearer, teaching us silence when 
shorn of our fair name ; it is shy of a stranger, that 
we may learn from it to be distrustful of the world 
and its vanities — that we journey on as strangers 
and pilgrims, till called to the marriage-feast of the 
Lamb in heaven. The Agnus i?^/ serves to call to our 
minds the promises of baptism. It represents the 
whiteness of our souls after* being washed in the sav- 
ing waters of regeneration." In allusion to this sym- 
bolism, the subdeacon who brings the Agnus Deis to 
the Pope for distribution, calls them, as we have 
seen, young lambs just come from the fountains. 



244 THE AGNUS DEI. 

There are no decrees of the Roman Congregations 
with regard to the Agnus Dei; but there is one of 
Pope Gregory XIII. which prohibits all persons 
whatever, whether lay or cleric, secular or regular, 
under pain of excommunication, to be incurred by 
the very act, from painting, gilding, or in any way 
coloring the Agnus Dei; because, as the Pontiff re- 
marks, it represents the pure and immaculate Lamb, 
Who shed His most precious blood for our redemp- 
tion. Barry says (p. 143) that the same Sovereign 
Pontiff also forbade the exposing of the Agnus Dei 
for sale; but, though this sale is well known to be 
forbidden, Molanus does not mention it in his ex- 
tract from the decree of the Pope. The prohibition 
to paint or otherwise color the Agmcs Dei refers only 
to the wax of which it is composed, and not to the 
covering in which it is encased, which may be, and 
generally is, very properly ornamented with various 
pious devices. But the notion of some persons is 
deserving of censure, who esteem the pretty cover- 
ing more than the pious object itself. Alas for the 
vanity of some Christians ! Others are found to value 
an Agnus Dei because they have received it from some 
particular priest or prelate. While this need not be 
condemned, being no more than a natural feeling, 
harmless in itself, it must not be forgotten that the 
Agnus Dei derives all its efficacy from the blessing 
imparted to it by the Father of the faithful, and from 
no one else. Other persons not well informed will 
inquire, on receiving an Agnus Dei^ whether it is 
blessed or not. Such persons must be told that all 
Agnus Deis are blessed, and would not be Agnus Deis 
at all if it were not for the blessing they have received 



THE AGNUS DEI. 245 

at the hands of the Sovereign Pontiff. There are 
two other classes of persons for whom a word may 
not be out of place. They are, first, those who make 
light of Agims Deis, scapulars, medals, etc., and make 
fun of those who wear them. No true child of the 
Church will ever be guilty of this fault of making 
light of anything which the Church approves or 
blesses for the pious use of the faithful. We are not 
bound to make use of these objects, but we are strict- 
ly forbidden to jest about them. It may be, and 
frequently is true that some people would seem to 
carry the use of these things to an extreme by wear- 
ing all the medals and other pious objects they can 
find, loading themselves down, it mightalmost be said, 
with them. But what matter? It can do them no 
harm ; and their wearing of them can burden no one 
else. Let them alone ; it is their business. The 
other class is composed of those who do not think 
themselves good enough to carry such pious objects 
about them. While they are mistaken, they have 
this at least in their favor : they are conscious of 
the fact that these objects are to be treated with a 
degree of reverence ; and they do treat them so, but 
in an erroneous manner. Here is a point which 
many persons do not, and it may in some cases at 
least be said, will not understand — these things are 
not a reward of virtue, but a means of acquiring it. 
Much more might be said of the Agnus Dei — of 
the esteem in which it was and is held by popes, 
prelates, priests, civil rulers of the highest position, 
and eminent lay Catholics ; but it is not necessary to 
enlarge further on the subject. The solemnity with 
which this sacramental is blessed and distributed. 



246 THE AGNUS DEI. 

the graces that are besought of God in the consecra- 
tion it receives, the benefits derived from its pious 
use, the true Lamb which it represents, and the inno- 
cence of baptism which it typifies, with other con- 
siderations which will readily present themselves to 
the pious Catholic, will hardly fail to impress him 
with a correct idea of his duty in regard to the Ag- 
71US Dei, Let every one take it and wear it devoutly, 
and God Himself will show what great benefits it 
bestows. ' 

1 The authorities referred to in the preparation of this essay are Joan- 
nes Molani, in *' Cursus Completiis," vol. xxvii. coll. 425, et seq.; Barry; 
Maurel; the " Catholic Dictionary ;" the London Tablet^ April 17 and 
June 26, 1886, and the other authorities named. 



BLESSED CANDLES. 247 



XIX. — BLESSED CANDLES. 

WITH the Purification of the Blessed Virgin 
Mary is closed the series of feasts that circle 
around the cradle of Bethlehem. On Christmas are 
presented the birth of the long-expected Redeemer 
of the world, the Desired of nations, and His mani- 
festation to the Jews, in the person of the poor shep- 
herds, as the One for Whom their fathers and the 
prophets had yearned. Epiphany completes that 
manifestation by presenting Him to the Gentiles, 
represented by the Wise Men, as Him in Whom the 
Gentiles should hope. Now Mary crowns the great 
work by offering Him in the temple to the Eternal 
Father as the Victim by Whose atonement a perma- 
nent reconciliation is to be effected between God and 
man, the gates of heaven are to be opened, and the 
thrones made vacant by the fall of the angels re- 
occupied. Did it fall within the scope of this essay 
ranch might be written on these points ; but we are 
concerned in this place with the blessing of the can- 
dles only and the institution of the feast upon which 
that ceremony takes place. 

Dr. Wapelhorst ^ very properly draws attention 
to a point which it is well to bear in mind, especially 
in our day when the mystic is lost sight of to so 
great an extent, and when everything is sought to 

i The opinions of Dr. Wapelhorst given in this essay are taken for the 
most part from an article, " Liturgical Lights," found in the A7nerican 
Ecclesiastical Review^ vol. ii., pp. 98 et seq. 



248 BLESSED CANDLES. 

be judged, even by many Catholics of the lax and 
imperfectly informed class, by the criterion of the 
senses without any relation to the supernatural. He 
says: '' The service of the Church in each detail is 
eminently what the Apostle of the Gentiles directed 
the Romans to offer, ' your reasonable service,* 
which, if rightly understood, renders its strict ob- 
servance as agreeable as it is beneficial. . . . The two 
cardinal principles which determine the ecclesiastical 
legislation regarding liturgical lights are : first, the 
symbolical meaning of lights, and, second, tradition, 
or what might be called historical consistency." 

The use of lights in the Jewish temple is well 
known ; and, though there is difference of opinion 
as to whether they burned during the day or not, it 
is more probable they did, as Josephus expressly 
states. Inasmuch as the first Christians were con- 
verts from Judaism, it would appear but natural 
for them to continue the use of lights in the New 
Dispensation ; for if they were appropriate in the 
ceremonies of the worship which was but the shadow 
of the better things to come, much more appropriate 
are they in that form of worship which is the real- 
ity. Besides, they would aid in reconciling the 
converts to the change of religion. 

The best authorities on the liturgy maintain that 
the use of lights during the celebration of the divine 
mysteries is of apostolic origin ; an opinion which 
gains weight from certain passages in the New Tes- 
tament, especially from St. John's vision in the Apoc- 
alypse (i. 12, 13), as well as from the custom of the 
Jews just referred to. The first mention of the use 
of lights in the New Law is found in the Acts of the 



BLESSED CANDLES. 249 

Apostles (xx. 8) ; but these, it would seem, were used 
rather from necessity, to dispel the darkness, than as 
an adjunct to divine worship. The use of lights is 
mentioned in all the Oriental liturgies. But perhaps 
the first direct testimony to the use of lights in that 
portion of the Church is furnished by St. Jerome, in 
the fourth century, in his reply to the heretic Vigil- 
antius, who attacked their presence as superfluous. 
The celebrated Father and Doctor replied — and his 
rejoinder implies that the use of lights was a custom 
of long standing — : '' Throughout the churches of the 
East, whenever the gospel is read, they bring forth 
lights ; not certainly to drive away darkness, but to 
manifest some sign of joy, that under the type of 
corporeal light may be symbolized that light of 
which we read in the psalms (cxviii. 105) : ' Thy 
word is a lamp to my feet and a light to my 
paths/ " 

St. Paulinus, the scholarly Bishop of Nola, who 
flourished in the first half of the fifth century, bears 
testimony to the use of lights in the celebration of 
the divine mysteries in the Western Church. Dr. 
Rock gives us in his Hieriirgia the following trans- 
lation of a part of one of his numerous hymns : — 
" With crowded lamps are those bright altars crowned, 
And waxen tapers, shedding perfume round 
From fragrant wicks, beam calm a scented ray 
To gladden night and joy e'en radiant day. 
Meridian splendors thus light up the night. 
And day itself, illumed with Sacred Light, 
Wears a new glory, borrowed from those rays 
That stream from countless lamps in never-ending 
blaze." 



250 BLESSED CANDLES. 

Although candles were used in all probability 
from apostolic times in the celebration of the Holy 
Sacrifice, Wapelhorst concludes, after carefully 
weighing the authorities, that '* during the first' ten 
centuries of the Church's life no candles were placed 
directly upon the altar, or at least upon the table of 
the altar ; but there were always quite a number of 
lights kept round about the altar. Burning lamps 
were suspended partly in front, partly above the 
altar, and betwixt the columns of the ciborium, or 
canopy above the altar.'' Large chandeliers are 
also mentioned by early writers, which either in the 
sanctuary or immediately before it shed light from 
hundreds of lamps or candles. As an example it may 
be mentioned that Pope Adrian I. (772-795) had a 
chandelier made for St. Peter's which held thirteen 
hundred and seventy candles. 

The use of lights in the administration of the 
sacraments and other sacred functions may be traced 
to the respect we should have for these sacred rites, 
and also to the symbolical meaning of wax and light 
already referred to. But only in baptism is direct 
reference made to the candle. This is done when, 
toward the end of the ceremony, a lighted candle is 
placed in the hand of the newly-baptized, or his 
sponsors, with the solemn admonition: '* Receive 
this burning light, and preserve your baptism blame- 
lessly ; keep the commandments of God, in order 
that when the Lord shall come to the marriage-feast, 
you may run to meet Him with all the saints in His 
celestial palace, and may have life everlasting and 
live forever and ever. Amen." Early writers 
mention the use of lights at funeral obsequies, espe- 



BLESSED CANDLES. 25 T 

daily of persons of note ; and the number of lamps 
found in the catacombs and in other early sepulchres 
of the Christians confirm their statements. 

'' Light," says Wapelhorst, '' is the fittest and 
most appropriate symbol of God, an absolutely pure 
spirit. Light is itself pure ; it penetrates long dis- 
tances; it moves with incredible velocity; it awak- 
ens and propagates life in the organic kingdom ; it 
illumines with its brilliancy all that comes under its 
influence. Therefore the Hol}^ Scriptures make 
frequent use of this symbolic meaning. . . ' God is 
light, and in Him there is no darkness.' ' The wis- 
dom of the Son is called ' the brightness of eternal 
light,' and ' the brightness of glory.' ' The psalmist 
exclaims (ciii. 2) : ' Thou art clothed with light as 
with a garment.' " 

Light also represents the mission of our divine 
Lord upon earth. The prophet Isaias (ix. 2) calls 
Him a great light, and foretells that *' to them that 
dwelt in the region of the shadow of death light is 
risen ; " and holy Simeon declares that He is ^' a 
light to the revelation of the Gentiles, and the glory 
of Thy people Israel." To these St. John adds that 
He was *' the true light, which enlighteneth every 
man that cometh into this world." And Christ 
says of Himself, '' I am the light of the world." ' 
The Sacred Scripture abounds in similar passages, 
but these are sufficient. 

Lights are also significant of respect, and hence 
they are used on occasions when it is desired to 
show more than ordinary deference to distinguished 

1 I. St. Johi, i. 15. 2 Heb., i. 3. 

3 St. Luke, ii. 32; St. John, viii. 12 and i. 9. 



252 BLESSED CANDLES. 

personages or to holy things. Both the Greeks and 
the Romans employed them in the celebration of 
many of their pagan rites. Josephus informs us 
that, out of the great reverence which the chosen 
people entertained for the vestments of the high- 
priest, a light was kept constantly burning before 
them. The Grand Lama, or supreme pontiff, of 
Tartary is never seen in his palace without having a 
profusion of lamps and torches burning around him. 
The same custom is found in many abbeys, where 
at meals two candles, with the crucifix between 
them, burn on the table before the abbot. And it 
is a universal, or almost universal, rule of royal eti- 
quette to burn two or more candles before kings 
and princes on important occasions, such as state 
dinners, etc. 

It is a remarkable fact that no work on the liturgy 
makes mention of any other than beeswax candles 
in any of the sacred functions of religion, except to 
condemn them unqualifiedly; and the very name — 
cereus — most frequently made use of is the Latin 
word for this wax. The law requiring candles for 
the altar to be made of beeswax is very strict, and 
it is rarely indeed, as we shall see, that a dispensa- 
tion is granted for the use of any other material; 
and it is never granted 07i account of poverty^ no matter 
how great that poverty may be. The only ground 
recognized by the Church is the impossibility of pro- 
curing beeswax ; and as soon as it can be had the 
dispensation ceases by that very fact. The reason 
the Church has selected the candle as the type of 
Our Lord is thus explained by St. Anselm : '^ The 
wax produced by the virginal bee represents 



BLESSED CANDLES. 253 

Christ's most spotless body; the wick enclosed in 
the wax and forming one with it images His soul, 
while the ruddy flame crowning and completing the 
union of wax and wick typifies the divine nature 
subsisting in the human in one divine Person. '* 

The spread of the Church in missionary coun- 
tries, especially during the present century, and the 
great difficulty encountered in many instances in 
procuring the requisites for the celebration of the 
Holy Sacrifice, rendered it necessary for the per- 
plexed missionaries and their bishops to address 
numerous questions to the Sacred Congregation of 
Rites regarding what might be permitted in the 
peculiar circumstances in w^hich they were placed, 
so as to comply at once with the requirements of 
liturgical law and at the same time afford their 
people, as far as possible, the consolations of religion. 
It is doubtful whether any question perplexed them 
more than that of the material which it would be 
lawful to use for lights at the altar. But while the 
authorities at Rome attached due importance to the 
difficulties by which the missionaries were sur- 
rounded, they still adhered to the laws, the tradi- 
tions, and symbolic meanings of the liturgy, and no 
general relaxation was permitted, though special 
indults were granted in a few cases until the existing 
abnormal condition of affairs could be changed for 
the better. Again, poverty, added to these diffi- 
culties, often led to the making of candles of other 
material than wax ; such as vegetable or artificial 
wax, sperm, stearine, paraffine, tallow, and some- 
times of a mixture ot beeswax with one or another 
of these baser materials. Prelates from various 



254 BLESSED CANDLES. 

parts of the world appealed to the Holy See for 
permission to use such candles, partly on the ground 
of poverty, partly on that of the impossibility of pro- 
curing beeswax, and partly because in countries 
where the proper material could be had there were 
not wanting some who continued the use of other 
than wax candles, with the tacit permission of their 
bishops. The case was put in its strongest light ; 
but of all the multitudinous petitions presented the 
only one granted was that of the Vicar Apostolic of 
Corea, who was permitted to use the wax exuding 
from a tree of that country, because it was impossi- 
ble to procure beeswax, and because that wax 
resembled the proper material. The Sacred Con- 
gregation, however, it is well to remember, did not 
reply that it was lawful to use this wax, but that 
they would apply to the Holy Father for special 
permission to use it till such time as beeswax could 
be had. It is a point worthy of careful attention 
that the use of any other material than beeswax is 
never permitted except provisionally. 

A remarkable instance, which shows the unchang- 
able mind of the Church on this point, is furnished 
by Dr. Wapelhorst in the following words : *' The 
superiors of the missions of Oceanica, finding it im- 
possible to obtain beeswax for candles, had requested 
the Sacred Congregation to allow the use of sperm 
and stearine candles. The Sacred Congregation of 
Rites answered that, it being impossible to obtain 
wax, the missionaries of that country might, by a 
special privilege which the Holy See granted in their 
behalf, make use of olive oil instead ; and, if this 
failed, they might celebrate Mass without lights. 



BLESSED CANDLES. 255 

The superiors had recourse again, stating that it was 
not in their power to obtain olive oil any more than 
wax, and that the missionaries were unwilling to cel- 
ebrate without lights. Upon this the Sacred Con- 
gregation of Rites answered, September 7, 1850, that 
they might make use of sperm or stearine candles till 
it would become possible to obtain wax or oil." 
Whatever the opinion of others may be, I cannot, in 
view of these decisions, see how any one can use oth- 
er than wax candles on the altar in this country at 
the present time. It is beyond all possible question 
entirely alien from the spirit of the Church. But it 
will be said that many of the so-called wax candles 
offered for sale are not pure wax — perhaps are not 
half beeswax. This question has not escaped the at- 
tention of the Sacred Congregation of Rites ; for a 
priest consulted that body on the matter and the an- 
swer, under date of March 8, 1879, ^^^^ ^hat he should 
abide by the decision of his bishop. 

Before treating of the blessing of candles it will be 
proper for us to inquire into the origin of the feast 
of the Purification, upon which that ceremony takes 
place, and why it is fixed on that day and no other. 
While the purification was one of the ordinances of the 
Mosaic law (Exodus, xiii. 2), the date of its institu- 
tion as a Christian feast, with its procession and the 
blessing of candles, is not so easily ascertained. Our 
divine Redeemer came, as He declares, not to de- 
stroy the law, but to fulfil it ; and, though neither He 
nor His blessed Mother was subject to the law of 
purification, they both complied with it to leave to 
mankind an example of humility and obedience. 
With them, however, it was not merely a ceremony, 



256 BLESSED CANDLES. 

in acknowledgment of the supreme dominion of God 
over His rational creatures, but an act full of the 
deepest signification. But the purpose at present is 
to treat of the feast only in its relation to the blessing 
and use of candles. 

There are several reasons why the Church insti- 
tuted this feast, and fixed on it the blessing of candles. 
In the first place, it comes forty days after the date 
visually assigned as that of Our Saviour's birth, and 
hence corresponds to the purification required by the 
law of Moses. Again, it is well known that the 
Church, instead of trying to obliterate entirely the 
remembrance of a pagan feast in her converts, — and 
much more of a Jewish one, — sometimes changes it 
into a Christian solemnity, the better to win the er- 
ring to her fold, and avert the danger of a return to 
their pagan superstitions. 

Some writers maintain that it was Pope Gelasius, 
who ruled the Church at the close of the fifth cen- 
tury, that instituted the feast of the Purification, to 
take the place of the Lupercalia, which is said to have 
been established by Evander, and which was cele- 
brated annually on the fifteenth of February. It was 
intended as a purification of the people, although its 
ceremonies were among the most revolting of ancient 
pagan rites. Other authorities, however, hold that 
the institution of the feast is of much earlier date, and 
that the candles which are carried in procession in 
honor of the Mother of God were intended to with- 
draw the people from the pagan custom of carrying 
lights through the streets of Rome in honor of a pagan 
goddess. To reconcile these conflicting opinions, it is 
said that Pope Gelasius did away with the Lupercalia, 



BLESSED CANDLES. 257 

but that the feast of the Purification was established 
at an earlier date. Benedict XIV., after passing the 
various opinions in review, concludes that the feast 
was instituted to take the place of the Amburbalia, 
a pagan sacrifice which was offered in February 
every five years, after receiving tribute from the 
provinces ; a feast at which those who participated 
in it went through Rome carrying torches and per- 
forming certain ceremonies for the purification of the 
city. He concludes that Gelasius did away with the 
Lupercalia, but did not establish the feast of the 
Purification, and that Pope Sergius I., at the close of 
the seventh century, substituted the procession of the 
feast for that of the Amburbalia. But the discussion 
does not rest here ; for other writers insist that the 
feast of the Purification was celebrated in Jerusalem 
in the fifth century, and was not then of recent institu- 
tion. The BoUandists refer the establishment of it to 
apostolic times, at least in the Eastern Church. This 
opinion may, I think, be regarded as the most prob- 
able, both on account of the weight of the authority 
on which it rests, and the fact that it was in the East 
that Mary came to the temple for the performance 
of the ceremony of the purification. What more nat- 
ural than that this event should be first commemor- 
ated on the spot where it actually took place, 
though the ceremony may since have undergone 
modifications? 

The suffix inas, connected with the name of cer- 
tain feasts, as Christmas, Candlemas, etc., was 
formerly more common than it is at present, espe- 
cially in England in Catholic times ; and it would ap- 
pear to owe its origin to the obligation of the mem- 



258 BLESSED CANDLES. 

bers of the gilds and trades-unions to assist at Mass 
on the feasts of their respective patron saints and on 
certain other great feasts of the ecclesiastical year, 
which were designated by the name of the saint or 
the feast with the suffix mas, as Michaelmas, etc/ 

Turning to the blessing of the candles, the mind 
of the Church is well shown forth in the prayers — 
five in number — which are recited by the priest dur- 
ing the ceremony, as well as in the antiphons sung 
during the procession. In the first of these prayers 
we beg of God, — Who created all things. Who by 
the labor of the bees brought this liquid to the per- 
fection of wax, and Who, on this day, fulfilled His 
promise to holy Simeon, — by the invocation of His 
holy Name and the intercession of the Blessed 
Virgin Mary, and of all the saints, to bless and 
sanctify the candles presented for blessing ; that they 
may be for the service of His people and for the 
health of their bodies and souls wherever they may 
chance to be, whether on land or water, and that He 
would at all times hear the prayers of His people 
who desire to carry these candles in their hands. 
In the second prayer our divine Saviour, Who was 
received in the arms of holy Simeon, is entreated to 
bless and sanctify with the light of His heavenly 
benediction the candles which His servants desire 
to receive and carry lighted in honor of His holy 
Name, to the end that they may be made worthy to 
be inflamed with His sweetest charity, and may 
deserve to be presented in the temple of His eternal 
glory. The third prayer entreats Our Saviour to 
pour forth His blessing upon the candles, and sanctify 

I Wilford's '* Gilds," /«j>j-/w. 



BLESSED CANDLES. 259 

them with the light of His grace ; and mercifully to 
grant that as these lights, enkindled with visible fire, 
dispel the darkness of night, so our hearts, illumi- 
nated by invisible fire, that is, the Holy Ghost, may 
be free from the blindness of every vice ; that the 
eye of our minds being purified, we may discern 
those things which are pleasing to God and profit- 
able to salvation ; so that after the darkness and 
perils of this world we may be found worthy to be 
admitted to that light which never fails. In the 
fourth prayer the Almighty God, Who commanded 
Moses to have the purest oil prepared for the lamps 
to burn before Him continually, is besought gra- 
ciously to pour forth the grace of His blessing upon 
the candles, that as they afford external light, so 
through the divine mercy the interior light of the 
Holy Spirit may never be wanting to our minds. 
In the last prayer our divine Redeemer — Who in the 
substance of our flesh was presented in the temple 
and recognized by the aged Simeon, enlightened by 
the Holy Spirit — is mercifully besought that we, 
enlightened by the same Holy Spirit, may truly ac- 
knowledge and faithfully love the same divine Re- 
deemer. 

It is not forbidden to sell candles that have been 
blessed, provided no more is asked for them than the 
ordinary selling price ; in other words, provided no 
charge is made for the blessing itself. 

The faithful in general have caught the spirit of 
the Church with regard to her blessed candles, and 
have come to look upon them as one of the most 
efficacious of the sacramentals. This is amply shown 
by their lighting them in times of danger — espe- 



26o BLESSED CANDLES. 

cially from the elements — and by their desire to have 
the dying expire while holding a blessed candle in 
the hand — the material light being thus made a 
symbol of the invisible light that is to guide them 
after death to the realms of everlasting happiness. 



BLESSED ASHES. 26 I 



XX. — BLESSED ASHES. 

THE use of ashes, especially the sprinkling of 
ashes on the head as a sign of humiliation and 
sorrow, dates back to the cradle of the human race. 
Numerous references are made to it in the Old 
Testament. David, the model of penitents, says : 
" I did eat ashes like bread, and mingled my drink 
with weeping." The Ninevites, at the preaching of 
Jonas, '' proclaimed a fast, and put on sackcloth 
from the least, and sat in ashes.'* Judith put ashes 
on her head when she prayed for strength to over- 
come Holofernes, the leader of the enemies of her 
people. And the Prophet Jeremias cries out : 
" Howl, ye shepherds, and cry ; and sprinkle your- 
selves with ashes, ye leaders of the people." 

While the pagans retained some vestiges of primi- 
tive revelation and religious observance, — corrupted 
by the lapse of time, the debasing influence of un- 
bridled passions and their distant separation from 
the Fountain of Truth — humility and self-denial, 
practised from supernatural motives, find no place 
among their virtues. In their pride and self-in- 
dulgence they gradually fell away from the practice 
of virtue ; and the deification of the basest passions 
was the natural result. Even those whom we regard 
as having been the most'upright among them looked 
upon taking part in the most abominable orgies as a 
religious duty. Not so the child of God, whose 
mind has been illumined by the light of revelation. 



262 BLESSED ASHES. 

He early learns that he must chastise his body and 
keep it in subjection ; that if he neglects or refuses 
to do penance he is in danger of perishing ; and that 
in all things he must remember his last end and his 
return to the dust from which he was taken, if he is 
to avoid sin and attain everlasting life. Conscious 
that he is by nature a child of wrath, he studies to 
appease an offended God by the practice of penance 
and mortification ; and remembering that he is 
formed from the dust of the earth, and doomed to 
return to it again, he humbly sprinkles the noblest 
of his members, the head, with dust. In the light of 
revelation this is perfectly natural to him. 

The ceremony of blessing and distributing the 
ashes, as we have it at present, like many of the oth- 
er ceremonies of the Church, comes down to us 
from the earliest ages. It is probable that it was in- 
troduced by the converts from Judaism, or at 
least in imitation of a somewhat similar practice in 
vogue among the chosen people. Like some of the 
other ceremonies, too, it has undergone certain mi- 
nor changes before assuming its present form. The 
principal of these will be noticed as we proceed. 

Ash- Wednesday, the day upon which the faithful 
are signed with the ashes, was called by early writers 
caput jejtmii, or, the beginning of the fast, although 
up to the time of Pope St. Gregory the Great, at the 
close of the sixth century, the fast did not commence 
till the Monday following the first Sunday of Lent. 
With the Sundays deducted, this left but thirty-six 
fast-days, which constitute about one-tenth part of 
the year — a circumstance which led some of the 
Fathers to remark that it was giving a tithe of the 



BLESSED ASHES. 263 

year to God, after the example of the Jews, from 
whom He required a tenth part of their produce. 
But the forty days' fast of Moses and Elias, and 
more especially of our divine Redeemer, showed the 
propriety of increasing the number of fast-days to 
forty ; and accordingly the four days before the first 
Sunday of Lent were added. This took place about 
the beginning of the eighth century, first, it would 
appear, by a capitulary of the Church of Toulon, in 
714. Amaury (about 820) describes the Lenten usages 
of his time as identical with ours. But this manner 
of celebrating the fast did not become general for 
centuries ; and it was not until the time of St. Charles 
Borromeo, who flourished in the sixteenth cen- 
tury, that the Church of Milan introduced the cus- 
tom of beginning Lent on Ash-Wednesday. 

At first no persons were signed w^ith the ashes but the 
public penitents, who were required to appear, clad 
in the garb of penance, at the door of the church on 
Ash- Wednesday morning. Says Barry (pp. 6y, 68) : 
'* The course of penance for those who were to be 
reconciled on Holy Thursday began on Ash-Wed- 
nesday. The penitents, having confessed their sins, 
came to the church on that day with bare feet and 
in the habit of mourning, and humbly begged from 
the bishop canonical punishment. The pontiff then 
clothed them in sackcloth, scattered ashes on their 
heads, sprinkled them with holy water, and recited 
the Seven Penitential Psalms over them, whilst the 
attending clergy lay prostrate on the ground. The 
bishop and his ministers then imposed hands on them, 
to ratify, as it were, their solemn consecration to 
the course of penance. This ceremony was followed 



264 BLESSED ASHES. 

by a pathetic exhortation, in which the bishop an- 
nounced to the weeping sinners before him that, as 
God had driven Adam from Paradise, so was he 
obhged to exclude them for a time from the spiritual 
paradise of the Church. With sorrowing hearts and 
countenances, the penitents marched in slow proces- 
sion to the door of the church. The bishop thrust 
them out with his pastoral staff, and they passed not 
again the threshold of the house of God until Holy 
Thursday. During this touching ceremony the 
clergy chanted the words which God addressed to 
fallen man when driving him from the earthly Para- 
dise : ' Remember, man, that thou art dust, and unto 
dust thou shalt return.' Do penance, that you may 
have eternal life." 

Soon others of the faithful joined the penitents in 
receiving the ashes, partly out of humility, and 
partly as a more effectual means of doing penance 
for their sins ; and the number of these continued 
to increase as time went on. Local Church authori- 
ties next devoted their attention to the matter. The 
Council of Beneventum, held in the year 1091, de- 
creed that all, clergy and laity, men and women, 
should present themselves to be signed with the 
ashes. Other churches followed, and by the thir- 
teenth century the custom became universal, and 
so it has continued. 

The ashes used for this ceremony are procured by 
the burning of the blessed palm of the previous 
Palm-Sunday ; a circumstance which reminds us 
that we cannot bear the palm of victory over Satan, 
sin, and death, unless by the practice of humility and 
mortification during life, and by paying the debt of 



BLESSED ASHES. 265 

sin in giving our bodies to the dust at the close of 
our earthly existence. 

The form of blessing the ashes, like all the other 
ceremonies of our holy religion, is very beautiful and 
expressive ; but it is difficult to tell at what time this 
form was adopted, or whether the ashes with which 
the public penitents were signed in the early ages 
were blessed or not. It is most probable, however, 
that they were, on the general principle that what- 
ever the Church makes use of in her sacred cere- 
monies first receives a blessing. But whether this 
blessing was less solemn at first than later, when it 
became general, it would be difficult if not impos- 
sible to determine. We shall examine it as it is at 
present, remarking that, according to several de- 
crees of the Sacred Congregation of Rites, the ashes 
are to be blessed by the priest who is to celebrate 
the Mass that follows.' 

In the performing of the blessing the priest is vest- 
ed in amice, alb, and violet stole and cope. Proceed- 
ing to the altar, on which the ashes are placed, at 
the Epistle side, in a suitable vessel, he reads an an- 
tiphon and four prayers. In the first of these Al- 
mighty God is besought to spare the penitent sin- 
ners who invoke Him, and to send His holy angel 
from heaven to bless and sanctify these ashes, that 
they may become a salutary remedy for all who in- 
voke His holy name, and who, conscious of their 
transgressions, call upon His loving kindness ; and 
to grant to all upon whom they are sprinkled health 
of body and salvation of soul. The second prayer 
begs of God, Who desires not the death of the sinner, 

^ De Herdt, vol. iii., p. 25. 



266 BLESSED ASHES. 

and Who knows the frailty of man, to bless these 
ashes, which are to be used in token of humilit}^ and 
for the purpose of obtaining forgiveness; that we, 
who know ourselves to be but dust and ashes, may ob- 
tain the divine mercy, the pardon of our sins, and the 
rewards promised to the penitent. The third prayer 
asks the mercy of God and the spirit of compunc- 
tion for all those who are signed with the ashes, and 
that they may be firmly established in the friendship 
of God. In the last prayer God, Who pardoned the 
Ninevites who did penance in sackcloth and ashes, 
is besought to grant us the grace to imitate their 
penance, that we may receive a like pardon. The 
ashes are then sprinkled with holy water and in- 
censed, after which they are distributed to the faith- 
ful, as we are accustomed to witness; the priest re- 
citing, as he signs each one, *' Remember, man, that 
thou art dust, and unto dust thou shalt return." 

During the distribution of the ashes certain anti- 
phons from the Scripture and other sources, which 
are calculated to awaken a spirit of penance, are 
sung — at least in such churches as have a choir 
capable of singing them ; and it is greatly to be re- 
gretted that, owing to circumstances, many churches 
have not such trained singers. This part of the 
ceremony over, the priest returns to the altar and 
recites the following concluding prayer: '^Grant us, 
O Lord, to begin our Christian warfare with holy 
fasts; that as we are about to fight against the 
spirits of wickedness, we may be defended by the aid 
of self-denial. Through Christ Our Lord. Amen/' 
The celebration of the Mass then follows. 

At one time it was customary, at least in many 



BLESSED ASHES. 267 

places, to dampen the ashes before using them ; but 
the Holy See has forbidden this, and they are to be 
applied in a perfectly dry state. It is also a com- 
mon custom of our time for people to ask the priest 
to give them some ashes to take home to the sick, or 
to others who have not been able to be present at 
the distribution. This is also forbidden by a decree 
of the Sacred Congregation of Rites ; and what 
remains is to be put into the sacrarium^ or place 
where things that are blessed and can no longer be 
used are thrown, as the water used in baptism, that 
used at Mass, etc. 



268 BLESSED PALMS. 



XXL— BLESSED PALMS. 

IT would be superfluous to begin by stating that 
the blessing and carrying of palms in pro- 
cession derives its origin from the action of the 
people of Jerusalem in going out to meet Our 
Saviour on the Sunday before He died, and con- 
ducting Him in triumph into the city, spreading 
their garments, and strewing branches of trees on 
the way for the humble animal on which He rode 
to tread upon. But this very action prompts the 
reflection that this must have been a customary 
way of showing respect to a person of distinction, 
else why did the people resort to it on this occa- 
sion ? Turning to the Sacred Scriptures, we find 
the bearing of palm branches to have been one of 
the principal ways of manifesting joy ; and one not 
only approved, but commanded by God, at the time 
of the foundation of the Jewish religion. When the 
people assembled in the fall of the year, after the 
gathering in of the harvest, to celebrate the Feast 
of Tabernacles, God said to them, as we read in Le- 
viticus (xxiii. 40) : '' You shall take to you on the 
first day the fruits of the fairest tree, and branches 
of palm-trees, and boughs of thick trees, and wil- 
lows of the brook; and you shall rejoice before the 
Lord, your God. " This custom was observed 
among the Jews as long as they existed as a nation. 
In the Second Book of Machabees (x. 7) it is related 
that, after the temple was purified from the defile- 



BLESSED PALMS. 269 

ments to which it had been subjected by the en- 
emies of God's people, the Jews rejoiced as they 
had formerly been accustomed to do on the Feast 
of Tabernacles ; and *' therefore they now carried 
boughs and green branches and palms for Him that 
had given them good success in cleansing His 
place." The martyrs, too, those who hav^e secured 
the only real triumph, are represented among the 
blessed carrying palms in their hands (Apocalypse, 
vii. 9). 

Nor was the bearing of palms confined to relig- 
ious triumph. The palm is the recognized symbol 
of victory throughout the world, as the olive-branch 
is of peace. Philo relates that Agrippa carried 
palms and flowers on his entry into Jerusalem ; and 
Josephus tells the same of Alexander the Great. 

The palm is admirably adapted to symbolize. It 
is one of the most useful of Oriental trees. Its 
foliage forms a delightful shade in those hot coun- 
tries ; it supplies dates, a delicious and useful fruit, 
and a species of wine exudes from its bark. It is 
thus emblematic of the overshadowing protection 
of Divine Providence, the strength of supernatural 
grace, and the nourishment which Our Saviour gives 
us in the Holy Eucharist. 

Great variety of opinion exists with regard to the 
date of the introduction of the blessing of palms 
into the ceremonial of the Church, and it is impos- 
sible to fix it with precision. The custom is ad- 
mitted, however, to be of ancient origin. Among 
the works of St. John Chrj^sostom there is a sermon 
on Palm Sunday ; but it is held by some writers 
that this is not genuine, and has been interpolated. 



270 BLESSED PALMS. 

Martene, a reliable authority on such matters, as- 
serts that no vestige of the ceremony of blessing 
palms can be found before the eighth or ninth 
century ; and a Roman Ordo of the eighth century, 
edited by Frotone, would appear to confirm this 
opinion ; for, treating of the ceremony of Palm Sun- 
day, it makes no mention of the blessing of palms. 
But this is only negativ^e testimony, while there is 
much that is positive on the other side. Meratus, 
a consultor of the Sacred Congregation of Rites, 
produces a number of solid arguments which go to 
prove the antiquity of this rite. Among these is a 
calendar of the close of the fourth or the beginning 
of the fifth century, edited by Martene himself, in 
which occur the words '' Palm Sunday at St. John 
Lateran — Dominica ad Palmas ad 5. Joannein in LaU 
eranis^ Reference is also made to Palm Sunday in 
the '' Sacramentary '' of Pope St. Gelasius, who ruled 
the Church at the close of the fifth century, where 
occur these words : '' Palm Sunday of the Passion of 
Our Lord — Dominica in Palmis de Passione Domini^ 
Also in the ** Sacramentary '* of St. Gregory the Great, 
who occupied the chair of Peter at the close of the 
sixth century, mention is made of the faithful who 
were present at Mass with leaves and palm-branches 
in their hands. Other authorities of the same early 
date are not wanting, but these are deemed suf- 
ficient. Venerable Bede (born 672) is the first 
writer of the West who speaks of palms ; but he is 
immediately followed by St. Aldhelm, Bishop of 
West Saxony (d. 709), who also makes mention of 
them. 

The custom of blessing and carrying palms in 



BLESSED PALMS. 27 I 

procession appears to have had its origin in the East. 
And this is but natural ; for in the Old Law it was 
in the East, as we have seen, that God commanded 
them to be carried ; it was in the same region that 
they were borne before Our Lord ; and it was to be 
expected that those with whom these traditions 
were local should be the first to imitate them. 
Most probably the idea of the procession preceded 
that of the blessing ; and the latter was introduced 
on the general principle that whatever is used by 
the people of God in His service should first be 
sanctified by the blessing of the Church. The im- 
portance of the event which the procession commem- 
orated would naturally lead to a solemn form for the 
blessing of the palms to be carried in it. 

It may be remarked in passing that Palm-Sunday 
corresponds to the tenth day of the moon, on which 
the Jews were commanded to select and set apart 
the lamb without blemish, that was to be eaten on 
the feast of the Passover. It was also customary 
in the early ages of the Church to baptize the cate- 
chumens either on Holy Saturday or on the eve of 
Pentecost ; and those who were to receive that sacra- 
ment on the former occasion were examined some 
days before, and on Palm Sunday were declared 
competent to receive the sacrament of regeneration. 
Hence it is sometimes called the '' Sunday of the 
Competent." 

According to the rubrics of the Missal, the palms 
presented to be blessed must be the branches of the 
palm or olive, or other trees. And, although it is 
not expressl}^ stated, it seems proper that the '* other 
trees'' taken in place of the palm or olive, where it 



272 BLESSED PALMS. 

cannot be had, should be some sort of evergreens ; 
at least this is the interpretation put upon the 
words by the universal practice of the faithful. 
The spruce, or hemlock, being the most common 
species of evergreen tree found in many parts of 
this country, is frequently used ; but it is hardly to 
be recommended, as its leaves soon drop off, and 
leave nothing but the bare twigs. 

A decree of the Sacred Congregation of Rites, of 
June 9, 1668, requires the blessing of the palms to 
be performed by the priest who is to celebrate the 
Mass that follows the procession. 

Commenting on the prayers recited in the bless- 
ing of palms. Cardinal Wiseman remarks : ^^ Of the 
prayers employed in this benediction I shall say 
nothing but what may be said of all that occur in 
the Church offices — that they possess an elevation of 
sentiment, a beauty of allusion, a force of expression, 
and a depth of feeling, which no modern form of 
supplication ever exhibits." It is believed that no one 
who attentively studies these prayers will regard the 
words of the learned Cardinal as an exaggeration. 

In the act of blessing the palms the celebrant — 
vested in violet cope, and standing at the Epistle 
corner of the altar — after the recitation of a short 
prayer, continues with the reading of a lesson from 
the Book of Exodus, in which mention is made of the 
children of Israel coming to EHm, near Mount 
Sinai, on their journey to the Promised Land, where 
there was a fountain and seventy palm trees. Here 
they began that long series of murmurings against 
Moses, for leading them out, as they said, to starve 
in the desert, far from the fleshpots of Egypt ; and 



BLESSED PALMS. 273 

here it was that God in His mercy promised to rain 
down the manna for their subsistence. After a few 
verses from the New Testament, that portion of St. 
Matthew's Gospel is read which narrates the com- 
ing of Christ into Jerusalem the Sunday before His 
death, on which occasion the people were aroused to 
a degree of enthusiasm regarding Him which they 
had never before manifested. Cutting down boughs 
from the trees and strewing them, together with 
their garments, on the way, they made the air re- 
sound with their joyous hosannas. Next in the bless- 
ing follows a prayer begging of God that we may 
in the end go forth to meet Christ, bearing the palm 
of victory and laden with good works, and so may 
enter with Him into eternal happiness. Then fol- 
low a beautiful preface and five prayers, all iuA^oking 
a blessing on the palms, and beseeching God that 
they may be sanctified, and may become a means 
of grace and divine protection, both for soul and 
body, to those who carry them to their homes and 
keep them there in a spirit of faith and devotion. 
Reference is also made to the olive-branch that was 
brought by the dove to Noe, after the waters of the 
deluge had subsided, as a symbol of the peace 
established between heaven and earth, and to the 
palm as the emblem of victory. i\nother prayer 
follows, and the palms are ready for distribution 
among the people. 

According to the directions of the ceremonial, the 
palms should be distributed at the Communion rail, 
those receiving them kissing first the palm and then 
the hand of the celebrant ; but this ceremony is not 
carried out in most of our churches. The palms are 



274 BLESSED PALMS. 

more commonly carried through the aisles by the 
altar-boys or others, and given to the people in their 
pews. There is some excuse for this departure 
from the ceremonial, but what its precise value is 
I shall not attempt to say. The Church in many 
places in this country is yet in process of organi- 
zation, and in most others it is but just organized ; 
and this, like many other ceremonies, it was impos- 
sible to carry out in the beginning. A departure 
from the rubrics took place from sheer necessity ; 
and it has since, it may be said, been generally tol- 
erated. After the distribution of the palms, certain 
verses of Scripture are read, which, with another 
prayer, closes the blessing, and preparations are 
made for the procession. 

The procession is frequently dispensed with for 
the same reason as the strict rubrical form of dis- 
tributing the palms, and can hardly be said to take 
place except in the larger churches and cathedrals. 
Speaking of the hymn '^ Gloria, laus et honor," etc., 
which is sung during the procession, Cardinal Wise- 
man remarks : '' It is said to have been^omposed b}^ 
Abbot Theodulf, when in prison at Angers, for a 
conspiracy against Louis the Pious, and sung by 
him in a moving strain, as the Emperor in procession, 
on that Sunday, passed under the prison wall. The 
words and music touched the offended monarch's 
heart, and procured the prisoner's liberation. This 
is said to have taken place in the year 8i8 ; and even 
if the legend be inaccurate, as some have thought, it 
proves the character and power which the public 
voice attributed to the composition.'' 

The palms are to be held in the hand during the 



BLESSED PALMS. 275 

singing or reading of the Passion and the Gospel. 

Reference might here be made to certain local 
customs connected with the blessing and procession 
of the palms, and more especially to those which 
belong to the Eastern Church. The writer just 
mentioned informs us that '' in the East they have 
from the earliest ages practised the ceremony of 
carrying palm and olive-branches to the church on 
Lazarus Saturday, as the eve of Palm Sunday used to 
be called, and have them blessed the next day. At 
Constantinople it was customary for the Emperor to 
distribute the palms with great solemnity to all his 
courtiers/' 

The Maronites were accustomed to bless an olive- 
tree and give it to the person who contributed the 
largest alms. This favored one passed it to his son 
or to some other youth, whom he, with the assist- 
ance of his friends, carried in procession amid 
acclamations of the people. At the conclusion of 
the procession the tree was distributed among the 
people, or, perhaps more correctly, they distributed 
it among themselves, each striving to secure a branch 
or twig of it, and deeming himself fortunate if he 
succeeded. Other local customs existed in different 
places, and perhaps still exist, to which we need not 
refer. 

A concluding remark is, however, to be made. 
The palm is the symbol of victory ; but our divine 
Redeemer, Who gained the greatest of all victories, 
did so by humbling Himself to death, even the 
death of the cross, to teach us that all true victories 
are those w^on by triumphing over ourselves, with 
our unruly passions and evil inclinations. The palm 



276 BLESSED PALMS. 

is made to teach us this salutary lesson among 
others; for whatever remains after the distribution 
is laid aside to be burned for the ashes used on 
the next Ash-Wednesday. These ashes, after hav- 
ing been blessed with solemn prayers, as we 
have seen, are used to mark the sign of the cross 
on our foreheads, the seat of that pride infused 
into our nature by the arch-enemy of mankind 
at the time of the fall of our first parents. This 
solemn ceremony is accompanied with the words: 
*' Remember, man, that thou art dust, and unto dust 
thou shalt return." It is only by returning to dust, 
the doom of all the children of Adam, that we can 
hope to rise to a new life like our divine Model, to 
die no more, but to bear to His eternal home and 
ours the palm of our final victory. 

The authorities consulted in the preparation of 
this essay were, among others, Benedict XIV., '' De 
Festis ; " Cardinal Wiseman, '' The Ceremonies of 
Holy Week;" ^' Kirchen-Lexicon; ^* Barry, ** The 
Sacramentals ; " De Herat, etc. 



THE NUPTIAL MASS AND BLESSING. 277 



XXII. — THE NUPTIAL MASS AND BLESSING. 

THE end which I propose to myself in the pres- 
ent essay is an explanation of the marriage cer- 
emony and the Nuptial Mass, that the reader may bet- 
ter understand them ; may learn more clearly their 
beauty and appropriateness ; appreciate more high- 
ly the graces which they convey to the souls of 
those who worthily participate in them, and by that 
means conceive a greater love and reverence for 
them. The mystic ceremonies of religion are not so 
attractive to the minds of many Christians in this 
material age as they should be, and are not sufficient- 
ly studied ; and hence it is not to be wondered at that 
many persons make little account of neglecting or 
dispensing with these sacred rites and fountains of 
grace, which holy Church has prepared for those 
who are about to enter the married state. Yet, con- 
sidered merely from a natural point of view, and al- 
together apart from the importance which faith 
teaches man to attach to it, the question of marriage 
is one demanding the most serious reflection. The 
very intimate and life-long association of one person 
with another, which the bond of marriage supposes 
and obliges to ; the attendant temptations and dan- 
gers ; the training of a family, wath all the privations, 
trials, and sufferings inseparable from it, under the 
most favorable circumstances; and the countless ac- 
cidents which checker the life of everj^one, are points 
which common prudence forbids us to pass over 



278 THE NUPTIAL MASS AND BLESSING. 

lightly. But when in addition to these are included 
the obligations which religion imposes on the couple 
in relation to each other and to the children with 
which Almighty God may and most probably will 
bless them, matter is presented for still more serious 
consideration. It is true, indeed, that the sacrament 
of matrimony is an abundant and never-failing source 
of grace ; but it is so to those only who receive it 
worthily, and live according to the laws which it im- 
poses. How few there are who perfectly observe 
those sacred laws ! 

He who seriously reflects on these points will not 
be surprised that God in His infinite wisdom should 
have made matrimony the subject of special legisla- 
tion in the world's infancy, in the very groves of 
Paradise ; nor that the Church should from the ear- 
liest times have devoted her special attention to see- 
ing that her children entered into that union with 
the proper dispositions and according to the cere- 
monies which she, guided by the Holy Spirit, had 
prescribed. Few matters have received so large a 
share of her attention. Read ecclesiastical history, 
the writings of the saints, fathers, and theologians, 
the decrees of councils and the utterances of Sover- 
eign Pontiffs — all manifest her zeal for the purity and 
sanctity of marriage, and at the same time show the 
waywardness of the human will when excited and 
blinded by the basest and most unruly passion of the 
heart of man. But so far from victory having de- 
clared lor the Church, the struggle is waging more 
furiousl}^ in the present than it did perhaps at any 
previous period. Scarcely had the illustrious Leo 
Xni. ascended the throne of Peter than he found it 



THE NUPTIAL MASS AND BLESSING. 279 

necessary to raise his voice in solemn admonition to 
Christians to conform themselves to the wise regula- 
tions which the Church has established. And if at- 
tention is directed to the instructions which the Holy 
See sends to the bishops of missionary countries like 
ours, it will be seen that by far the greater number 
have to do with the sacrament of matrimony. Hap- 
py is it for society that there is still one authority 
respected on earth, although it be only by the few. 
What is marriage outside the pale of the Church? 
A contract, or the semblance of a contract, subject to 
the caprice of the basest passion that tyrannizes over 
the heart of fallen man — this and nothing more. It may 
truly be said, that there is no longer any respect for 
the bond of marriage except in the Church. It goes 
for the saying that a divorce can anywhere be had 
for the most .flimsy pretext, and the laws are so 
framed in some States as to put a premium on crime. 
Nor need it be wondered at that some Catholics, 
breathing this pestilential atmosphere, should long 
for freedom from a restraint so galling to rebellious 
nature. 

But the circumstances of the Church, not only in 
herself but also in her surroundings, must be taken 
into consideration when we attempt to account for 
the distaste which manv persons have for the Nup- 
tial Mass and the blessing which accompanies it. 
The Church among us is still in many respects in its 
infancy ; until recently it was impossible to surround 
the reception of the sacraments with that external 
pomp which delights the Christian heart; and in not 
a few places this is true even at the present day. 
Hence it is that many persons have grown up igno- 



28o THE NUPTIAL MASS AND BLESSING. 

rant or but indifferently instructed in regard to some 
of the most touching and beautiful ceremonies of relig- 
ion. But without further preface let us approach the 
subject that is to engage our attention, and for which 
I beg the young reader's careful consideration. 

When a person enters the religious life he or she 
has half a year's time as a postulant, and two years 
as a novice, all of which are spent in the learning 
and practising of the rules and usages that are after- 
ward to become obligatory ; but when one is mar- 
ried, as St. Francis of Sales remarks, there is no 
novitiate. Two persons unite themselves together 
for life, and, of course, they expect to live long 
lives, say at least fifty years, together ; and this in 
the most intimate relationship known on earth, and 
one that can never be dissolved, for '" what God 
hath joined together, let no man put asunder." ^ 
And how little do the two often know of each other 
before marriage? Their main object then is to 
show off all their good qualities to the best advan- 
tage and conceal their weak points. When they 
are united, however, the realities of life begin to 
present themselves ; but it is then too late to retrace 
their steps. Hence the necessity of the most mature 
deliberation, and of caUing down all the blessings of 
Heaven. 

Let it be supposed that after a sufficient acquaint- 
ance a young man and woman have mutually agreed 
to marry, that their parents have been informed, and 
proper regard paid to their authorit}^ ; and that the 
pastor of the church has been notified in due time, 
the banns proclaimed, and no impediments discovered, 

i St. Matthew, xix. 6. 



THE NUPTIAL MASS AND BLESSING. 281 

and the hour for the solemn ceremony approaches. 
Being Christians, the}^ are resolved to comply not only 
with the essential laws, but also with the wishes of 
holy Church, and enter into their union with the 
Nuptial Mass and Blessing. 

Before proceeding to speak of the Nuptial Mass 
and the benediction which accompanies and forms a 
part of it, the reader must be reminded that the lat- 
ter is entirely distinct from the ceremony of mar- 
riage and the sacrament of matrimony, each of which 
is perfect without it. 

The Nuptial Mass takes its name from the object 
for which it is celebrated, and consists, as has just 
been said, of the Mass with the special blessing for 
the married couple. Certain questions here present 
themselves for solution before we can proceed to 
consider the Mass in itself. And first, for whom 
can the Nuptial Mass be celebrated, and to whom 
can the Nuptial Blessing be imparted ? In answer we 
must first say that it cannot be celebrated in the case 
of a mixed marriage ; for such a marriage cannot 
even take place in the church. ^^ The Nviptial Bene- 
diction is not to be given when either of the parties 
received it in a previous marriage ; but where it is 
usual to give it in all cases in which the female was 
not previously married, the custom, according to 
the rubric, may still be retained. The benediction, 
from its form, seems directed chiefly to the female, 
and hence probably the custom, as well as the sanc- 
tion given to it. . . . It is to be observed that the ben- 
ediction is not to be withheld at the second marriage 
unless it was given at the first, and therefore may be 
given to a widow who did not receive it at her previ- 



282 THE NUPTIAL MASS AND BLESSING. 

ous marriage, whatever may have been the cause of 
the omission." ' We are to conclude from this that, 
although the husband may receive the blessing 
more than once, where custom permits it, the wife 
cannot receive it the second time. The reason of this 
appears to be that the Church expects it always to be 
received at the first marriage, and this marriage rep- 
resents more perfectly than any subsequent one the 
union of Christ with His spouse, the Church. 

It may be further asked. Where is the Nuptial 
Blessing to be received ? O'Kane replies (No. 1092) : 
'* The Nuptial Benediction can be given only in the 
church, according to a decree of the Sacred Congre- 
gation ; but this is because, according to another de- 
cree, it can be given only at Mass. Such, at least, 
is the opinion of Cavalieri, who further maintains 
that if there be an oratory annexed to the house 
where the marriage takes place the Nuptial Benedic- 
tion may be given at the Mass celebrated there. 
Suppose, then, that a marriage is for some sufficient 
reason celebrated in a private house, and that there 
is at the same time permission to say Mass there, it 
would appear to us that the Nuptial Benediction may, 
and should, be given." Permission to receive the 
Nuptial Blessing in a private house, it is clear from 
the above, is ruled by the permission to say Mass 
there. Where the latter is permitted the former is 
also allowed. 

When can the Nuptial Blessing be received ? This 
question admits of a three-fold reply : as regards 
the occasion, the season of the year, and the digni- 
ty of certain solemn feasts. As regards the occa- 

1 O'Kane, Supplement to the " Notes on the Rubrics," Nos. 1089, 1090. 



THE NUPTIAL MASS AND BLESSING. 283 

sion, whatever customs or privileges may have ob- 
tained in other times or countries, a decree of the 
Sacred Congregation of Rites, dated June 23, 1853, 
and another of August 14, 1858, forbid the Nuptial 
Blessing to be given except in the Mass. There is a 
benediction distinct from that found in the Nuptial 
Mass, given in the ritual of certain European coun- 
tries, which may be imparted at any other time. ' But 
with this we are not concerned, there being no such 
blessing given in the ritual prescribed for the use of 
the clergy in this country. In the second place, as 
regards the season of the year during which the 
Nuptial Blessing may be given, it can be imparted at 
any time except during what is called '^ the closed 
time,'' which extends from the first Sunday of Ad- 
vent to Epiphany, and from Ash-Wednesday to Low 
Sunday, inclusive. ^ I use the expression *' Nuptial 
Blessing" instead of '' Nuptial Mass," for, though 
the blessing can be given only at Mass, it may be 
imparted, as we shall see, at another than the Nup- 
tial Mass, on feasts when that Mass is not permitted 
to be celebrated. Marriage being an occasion of 
joy, it is the wish of the Church that her children 
should not, without grave reasons, contract it dur- 
ing penitential seasons ; and, although its solemniza- 
tion is also forbidden on the great festivals that im- 
mediately follow these times of penance, it would 
appear to be because the Church would wish that 
the Christian heart should be so occupied with the 
thought of God as to forget even the lawful pleas- 
ures which this miserable world affords. The sacra- 

1 De Herdt, vol. iii., N. 278. 

2 Council of Trent, Sess. xxiv., chapter x., De Reformatione Matrimonii. 



284 THE NUPTIAL MASS AND BLESSING. 

ment of matrimony can indeed be received at any 
time of the day or year ; but it cannot be solemnized, 
that is, received with the Nuptial Mass and Blessing 
during the '^closed time," nor is it in the power of 
the bishop to dispense from that law. ^ The Council 
of Trent and the Roman Ritual earnestly exhort 
those who, for any reason, have been married with- 
out the Nuptial Blessing, not to live together until 
they shall have received it, the intention of the 
Church being that they should not consummate 
their marriage without this salutary blessing ; and, 
according to a decree of August 14, 1858, they could 
not receive it if they had lived together in the same 
house even for one day. But a decree of the Con- 
gregation of the Holy Office, dated August 31, 1881, 
has made a radical change on this point, declaring 
that it is to be granted '' to such as did not receive 
it at the time of marriage, from whatever cause this 
may have arisen — even if they petitioned for it after 
living a long time in the married state, provided 
that the woman, if a widow, had not received it at a 
previous marriage. Moreover, Catholics who did 
not receive this blessing on their marriage should 
be exhorted to ask for it as soon as possible." Al- 
though the reception of this blessing is only a mat- 
ter of counsel, not binding, most probably, under 
pain of sin, as O'Kane remarks, still it shows the 
mind of the Church, and the importance she attach- 
es to the Nuptial Blessing ; and it is, at the same 
time, a rebuke to those — and they are not a few — 
who make light of this source of divine grace. 

With regard to the third question, it may be said 

I Decree S. R. C, February 6, 1858. 



THE NUPTIAL MASS AND BLESSING. 285 

that, apart from the " closed time," the Nuptial 
Mass may be celebrated on any day, with a few ex- 
ceptions, and on these exceptional days, the Nuptial 
Blessing with the commemoration of the Nuptial 
Mass may be inserted, with the sole exception of 
the vigil and feast of Pentecost, with the two fol- 
lowing days; and the same would appear to apply to 
the feast of the Ascension and Corpus Christi, ^ And 
although on the Commemoration of All Souls the 
celebration of a Mass for the living is not permitted, 
yet the Nuptial Mass may be celebrated, according 
to a decree of the Sacred Congregation of Rites, 
dated September 7, 1850 ; and, though this decree is 
not promulgated, it is yet authentic. ^ 

The many privileges which the Church grants to 
the Nuptial Mass are an evidence of the earnest de- 
sire she has that her children should avail themselves 
of it. No one doubts her devotion to the souls in 
purgatory; but she grants, as we see, far greater 
privileges to the Nuptial Mass than she does to that 
for the dead, even in cases where the body is present. 
The antiquity of the Nuptial Mass is no less an evi- 
dence of the importance the Church attaches to it, 
being anxious, as she is, that those from whom her 
ranks are to be recruited should be enriched with 
special blessings for the discharge of their onerous 
duties. Pope St. Evaristus, who ruled the Church 
at the beginning of the second century, ordained, in 
accordance with apostolic tradition, that marriage 
shoLild be celebrated publicl}^ and with the blessing 
of the priest ; ^ and, although this is not conclusive 

i De Herdt, voL iii., N. 285. 

^ S. Alphonsi, " Ceremoniae Missoe," Schober, p. 238. 

2 Roman Breviary, October 26th. 



286 THE NUPTIAL MASS AND BLESSING. 

evidence that the blessing meant was that found in 
the Nuptial Mass, it is probable that it was one sim- 
ilar to it, both on account of the importance the 
Church has always attached to the sacrament of mat- 
rimony, and also because TertuUian, who flourished 
but. a century later, speaks of marriage with the 
Mass as a custom common among Christians. 

Inasmuch as we are not here treating of the sac- 
rament of matrimoii}^, but only of the Nuptial Bless- 
ing, as one of the sacramentals, much is omitted that 
would otherwise be both interesting and instructive. 

The marriage should take place immediately be- 
fore the Mass. This Mass, it is to be noted, the priest 
is not bound to offer for the intention of the contract- 
ing parties, unless he has been requested to do so. 
Formerly the rituals of different countries were not 
uniform with regard to the vestments in which the 
priest should appear for the performance of the cer- 
emony ; but according to a decree of the Sacred 
Congregation of Rites, dated August 31, 1867, the 
priest is to be vested as for Mass, except that he does 
not put on the maniple, which is to be placed on the 
altar till the ceremony is over. 

We have now to examine the Nuptial Mass, with 
the blessing that forms a part of it, omitting, how- 
ever, those portions that are common to every Mass. 
The Introit is taken from the 7th and 8th chapters of 
the Book of Tobias, and from the 127th Psalm ; and 
reads thus : '' May the God of Israel join you together : 
and may He be with you who was merciful to two 
only children : and now, O Lord, make them bless 
Thee more fully. F. Blessed are all they that fear the 
Lord : that walk in His ways. Glory be to the 



THE NUPTIAL MASS AND BLESSING. 287 

Father, etc. May the God of Israel," etc., repeated. 
The following is the Collect or prayer: '' Graciously 
hear us, almighty and merciful God, that what is 
performed by our ministry may be abundantly filled 
with Thy blessing. Through," etc. 

The Epistle is taken from that of St. Paul to the 
Ephesians (v. 22-33) 5 ^^d however much its ideas 
may differ from those of the present day, they give 
the only correct basis upon which human society 
can be firmly established in any age. ^' Let women 
be subject to their husbands, as to the Lord : be- 
cause the husband is the head of the wife, as Christ 
is the head of the Church. He is the saviour of his 
body. Therefore, as the Church is subject to Christ, 
so also let the wives be to their husbands in all 
things. Husbands, love your wives, as Christ also 
loved the Church, and delivered Himself up for it: 
that He might sanctify it, cleansing it by the laver of 
water in the word of life. That He might present 
it to Himself a glorious Church, not having spot or 
wrinkle, or any such thing, but that it should be holy 
and without blemish. So also ought men to love 
their wives as their own bodies. He that loveth his 
wife loveth himself. For no man ever hated his own 
flesh, but nourisheth and cherisheth it, as also Christ 
doth the Church : because we are members of His body, 
of His flesh, and of His bones. For this cause shall 
a man leave his father and mother, and shall cleave 
to his wife, and they shall be two in one flesh. This 
is a great sacrament : but I speak in Christ and in 
the Church. Nevertheless, let every one of you in 
particular love his wife as himself ; and let the wife 
fear the husband." 



288 THE NUPTIAL MASS AND BLESSING. 

The Gradual, recited during the greater part of 
the year, is composed of the following verses of 
Scripture: '' Thy wife shall be as a fruitful vine on 
the walls of thy house. Thy children as olive 
branches round about thy table. Alleluia, alleluia. 
May the Lord send you help from the sanctuary, 
and defend you out of Sion. Alleluia." 

The Gospel is taken from that of St. Matthew, 
(xix. 3-6.) '' And there came to Jesus the Pharisees 
tempting Him, and saying : Is it lawful for a man to 
put away his wife for every cause ? Who answer- 
ing said to them : Have ye not read that He Who 
made man from the beginning made them male and 
female ? And He said : For this cause shall a man 
leave father and mother, and shall cleave to his wife, 
and they shall be in one flesh. Therefore now they 
are not two, but one flesh. What therefore God 
hath joined together let no man put asunder." The 
Offertory is also from the Sacred Scripture : ** In 
Thee, O Lord, have I put my trust : I said, Thou 
art my God : my lot is in Thy hands." The Secret 
prayer is couched in these terms : ^' Receive, we be- 
seech Thee, O Lord, the gift which we here offer up 
in behalf of Thy holy law of marriage : And as 
Thou art the Giver of the work, be Thou also the Dis- 
poser thereof. Through Our Lord," etc. 

Immediately after the Pater Noster, the first part 
of the Nuptial Blessing is recited over the married 
couple, who come forward and kneel at the foot of 
the altar. The priest, turning round to them prays: 
** Be propitious, O Lord, unto our supplications, and 
graciously assist Thine own institution, which Thou 
hast ordained for the propagation of mankind : that 



THE NUPTIAL MASS AND BLESSING. 2S9 

the union made by Thy appointment may be pre- 
served by Thy aid. Through Our Lord, Jesus 
Christ, Thy Son, etc. 

'' O God, Who by the might of Thy power didst 
create all things out of nothing ; Who when the be- 
ginnings of the universe were set in order and man 
was made to the image of God, didst ordain the in- 
separable assistance of woman, in such wise that 
Thou gavest beginning to her body out of the flesh 
of man, teaching thereb}" that what it had pleased 
Thee should be formed of one, it should never be 
lawful to put asunder ; O God, Who didst create 
the bond of matrimony by such an excellent 
myster}', that in the covenant of marriage Thou 
wouldst signify the sacrament of Christ and His 
Church ; O God, by Whom woman is joined to man, 
and society, as ordained from the beginning, is fur- 
nished with a blessing, which alone was not removed, 
either in punishment of original sin, or by the sen- 
tence of the deluge ; look mercifully on this Thy 
handmaid, who, being now to be joined in wedlock, 
earnestly desires to be fortified with Thy protection. 
May it be to her a 3'oke of love and peace ; may she 
marry in Christ, faithful and chaste, and be an imi- 
tator of holy women. May she be amiable to her 
husband, like Rachel ; wise, like Rebecca ; long- 
lived and faithful, like Sara. Ma}^ the author of sin 
have no share in an}^ of her actions. May she remain 
constant to the faith and commandments : united 
to one spouse, may she fly all unlawful approaches ; 
may she protect her weakness by the strength of 
discipline; may she be grave in bash fulness, vener- 
able in modesty, learned in heavenly doctrine. May 



290 THE NUPTIAL MASS AND BLESSING. 

she be fruitful in offspring, approved and innocent ; 
and may she arrive at the repose of the blessed in 
the heavenly kingdom ; and may they both see their 
children's children, even to the third and fourth 
generation, and arrive at their desired old age. 
Through the same Jesus Christ, Thy Son," etc. At 
the conclusion of these prayers the Mass continues, 
as usual.' The Communion prayer is: ''Behold, 
thus shall every man be blessed that feareth the 
Lord: and mayest thou see thy children's children : 
peace upon Israel." The Postcommunion is : "" We 
beseech Thee, O Almighty God, to accompany with 
Thy gracious favor what Thy providence hath or- 
dained, and preserve in continual peace those whom 
Thou hast joined in lawful union. Through Our 
Lord," etc. Immediately before the ordinary bless- 
ing given in Mass is the concluding one of the Nup- 
tial Benediction. Like all the special prayers of this 
Mass, it includes three petitions : fecundity, peace, 
and everlasting happiness. It is addressed to Heaven 
in these words: ''May the God of Abraham, the 
God of Isaac, and the God of Jacob be with you, 
and may He fulfil His blessing upon you, that you 
may see your children's children unto the third and 
fourth generation, and may afterward have ever- 
lasting life, w^ithout end, by the help of Our Lord 
Jesus Christ, Who, with the Father and the Holy 
Ghost, liveth and reigneth God, world without end. 
Amen." 

Such is the Nuptial Mass and Blessing, ordained in 
her maternal solicitude by holy Church for her 

^ The couple are earnestly exhorted to communicate, by a decree, S. R, 
C, March 21, 1874. 



THE NUPTIAL MASS AND BLESSING. 29I 

children who are about to enter into married life, 
a life enriched, indeed, with man}^ graces for those 
who enter it with the proper dispositions, but strewn 
for all with more than ordinary trials and tempta- 
tions. Happ3^ are they w^hose earl)- training and 
spirit of piety prompt them, on realizing the exist- 
ence of these trials and temptations, to fortify them- 
selves with the graces of the Nuptial Mass and Bless- 
ing, and to call down upon the new path they have 
entered the plentiful dews of heavenly benediction ! 



292 THE CHURCHING OF WOMEN. 



XXIII.— THE CHURCHING OF WOMEN. 

T T THEN our first parents were so unfortunate as 
V V to transgress the divine command by eating 
the forbidden fruit, Almighty God called them to 
Him, and in punishment of their disobedience the 
woman, who was the first to transgress, was told : 
'' I will multiply thy sorrows and thy conceptions : 
in sorrow thou shalt bring forth children." And 
though it was promised at the same time that the 
seed of the woman should crush the head of the ser- 
pent which had seduced her, this was to take place 
only after the lapse of centuries, during which the 
woman was to hold an inferior position, and her no- 
blest function of motherhood be regarded as neces- 
sarily associated with defilement. The memory of 
this, which was traditional among all the peoples 
of the world, assumed in the true religion of the 
Jewish Dispensation the sanction of a liturgical law. 
It was left for Mary, the highest type of true woman- 
hood, to change this decree, and to elevate woman 
to the sublimest heights to which it is possible for 
her to aspire. What can ennoble her more than to 
have the greatest creature that ever came or ever 
can come from the hand of Omnipotence given her 
as a model? If sin came by woman, redemption 
from sin came also by woman, as the Church sings 
of Mary : '' Through whom we have Received the 
Author of life, Christ Our Lord." 

As our divine Redeemer by eating the Paschal 



THE CHURCHING OF WOMEN. 293 

Lamb on the eve of His sacred Passion gave that 
Mosaic rite an honorable termination, as certain of 
the Fathers have remarked, so did Mary, by con- 
forming to the law of purification, give to it an hon- 
orable ending. 

The rite of churching differs essentially from the 
ceremony of legal purification among the Jews, as 
we shall see in the sequel. The Jewish rite was 
founded on the idea of legal defilement ; Mary re- 
moved this, and by becoming the mother of our 
divine Redeemer made maternity truly honorable. 
The Jewish rite was necessary to fit the mother for 
assisting at religious ceremonies ; the Christian rite 
is an act of thanksgiving. The Jewish rite was of 
obligation, commanded by the voice of God Him- 
self ; the Christian ceremony does not bind even 
under pain of venial sin. Hence through Mary the 
whole current not only of public opinion, but also 
of religious observance on this point is changed, and 
results in the true elevation and ennobling of woman. 
Happy would it be for woman if the refined pagan- 
ism of our day did not seek to degrade her once 
more, while eloquently prating about her rights. 
But by no other means than by the example of Mary 
can she be truly elevated, and the sooner the world 
learns this the better. 

A spirit of humility, so natural to the true Chris- 
tian heart, as well* as a desire of imitating the Blessed 
Virgin, equally natural to Christian mothers, induced 
the early Christian women to abstain from entering 
the church for a certain time after they had received 
the blessing of motherhood, although no legal defile- 
ment attached to them under the New Dispensation. 



294 THE CHURCHING OF WOMEN. 

They then asked the blessing of the priest at the 
door of the church, before entering, and made their 
first visit as an act of thanksgiving for their safe de- 
livery.' Hence the origin of churching, which was 
a natural outgrowth of the Mosaic rite. The date of 
the origin of this pious custom is not certain ; but 
that it is very ancient there can be no question. Per- 
haps the first authentic mention we have of it is in an 
Arabic canon of the council of Nice. '^ 

Turning to the persons to whom this blessing is to be 
imparted, it is to be remarked that it is not to be given 
to all women indiscriminately. And as there is no 
obligation binding even under pain of venial sin, 
women are only to be exhorted to receive it, but it 
is not to be imposed as an obligation. Nor is it of 
obligation that the mother should bring her infant 
with her, as there is no law to that effect, nor is there 
anything in the ceremony that necessarily supposes 
the presence of the child. When a provmcial coun- 
cil of Mechlin decreed to make churching obligatory, 
the Sacred Congregation at' Rome changed the 
decree. The blessing is not to be denied those whose 
infants have died without baptism. Says O'Kane : 
"" The pastor may refuse it in any case in which the 
birth is notoriously illegitimate, even when there is 
no diocesan or provincial statute requiring him to do 
so.'' And the Sacred Congregation of Rites, on being 
consulted on the subject, decided that none but those 
whose children were born in lawful wedlock could 
claim a right to this blessing. Also, according to 
the Second Plenary Council of Baltimore (N. 242), the 

1 O'Kane, pp. 244 et seg. '' Kirchen- Lexicon. " ^ u Kirchen-Lexicon." 
3 Felise, Decree, June 18, 1859; O'Kane; De Herdt. 



THE CHURCHING OF WOMEN. 295 

blessing is not to be given promiscuously, but regard 
is to be had to the honorable condition of the person 
asking it. In short, it is a blessing for honorable, not 
for dishonorable motherhood. 

There is no special legislation with regard to the 
priest by whom the blessing should be imparted, 
nor is there any need of it ; the pastor of the church 
to which the mother belongs, or his representative, 
is the person who, according to the most ordinary- 
rules of propriety, should give it. 

The blessing is not to take place outside the church, 
even in the case of a mother who is in danger of 
death ; because as there is no obligation to receive 
it there can be no sin in omitting it ; but in mission- 
ary countries where Mass has frequently to be said 
in a hall, a school-house, or a private dwelling, the 
blessing can also be imparted there. The rule then 
is, that wherever Mass can be celebrated the blessing 
can be given, but not elsewhere. 

With regard to the manner of giving the blessing, 
the circumstances of this and perhaps other mission- 
ary countries have made certain inroads on the strict 
requirements of the ritual. It directs that if a 
woman desires this blessing she shall kneel at the 
door of the church, holding a lighted candle in her 
hand ; and the priest, vested in surplice and white 
stole, and accompanied by an acolyte, shall proceed 
to the door of the church, where he shall sprinkle her 
with holy water, and recite the twenty -third psalm, 
with an antiphon. Then he presents her the end of the 
stole which hangs from his left shoulder, which she 
takes with her right hand, while holding the candle 
in her left ; and they come up to the foot of the 



296 THE CHURCHING OF WOMEN. 

altar, the priest saying the while : '* Enter into the 
temple of God, adore the Son of the Blessed Virgin 
Mary, who has given thee fruitfulness of offspring.'* 
After certain versicles and responses, with the '^ Our 
Father," the priest recites the prayer: ''Almighty, 
everlasting God, Who through the delivery of the 
Blessed Virgin Mary hast changed the pains of the 
faithful in childbirth into joy, look mercifully on this 
Thy handmaid, who comes in gladness to Thy temple 
to offer thanksgiving ; and grant that, after this life, 
through the merits and intercession of the same Bles- 
sed Mary, she may be found worthy to attain, together 
with her offspring, to the joys of everlasting hap- 
piness. Through Christ Our Lord. Amen." The 
priest then sprinkles her with holy water, gives her 
a blessing, and the ceremony is ended. 

But it has just been said that the full ceremonial 
of the ritual is not always carried out in many places. 
Among us in this country it is not the general custom 
to meet the woman at the church door; she more 
commonl}^ comes to the altar rail, where the priest, 
standing at the inner side of the railing, performs 
the ceremony. How far this departure from the 
strict requirements of the ritual is justified it is not 
the intention to inquire in this place; but where it 
does exist it is known and at least tolerated by local 
ecclesiastical authorities. 

It may further be noted that, while in many of the 
blessings, and in the administration of the sacrament 
of baptism, there are rubrics directing the plural 
number to be used when there is more than one per- 
son, there is no such rubric with regard to churchmg. 
But this is not always regarded, and there are fre- 



THE CHURCHING OF WOMEN. 297 

quently several women churched at the same time. 
Nothing is said in the ritual as to when the candle 
should be extinguished, or what is afterward to be 
done with it; but it is commonly extinguished at the 
conclusion of the ceremony, and left to the church 
to be burned on the altar. 

This blessing is asked in imitation of theBlessed Vir- 
gin presenting herself in the temple, and submitting 
to the ceremonial law of purification ; and, inasmuch 
as she made an offering on that occasion, it is cus- 
tomary with many Christian mothers to make an 
offering on the event of their being churched. It 
should not be regarded as strange that offerings are 
made to the priest or church on the occasion of bap- 
tisms, marriages, churchings, and the like. There 
are at least two very good reasons for this. In the 
first place, there is a propriety in the faithful making 
voluntary offerings for the spiritual benefits they re- 
ceived through the ministry of the priests, as those 
cannot be estimated at a price, as labor or merchandise 
can be ; and as they are the free gifts of God to His 
people, there is a fitness in making some return for 
them in the same manner. And in the second place, 
there is no professional man of the same education, and 
holding a position at all as responsible as that of the 
priest, who receives so small a salary; and while profes- 
sional men have only certain hours in which they are 
engaged, and seldom more than six or seven in 
the day, the priest is liable to be called at any mo- 
ment, night or day, and when called he is strictly 
bound in conscience to render prompt service. The 
new-born infant can call him to the furthest end of 
his parish, were he ever so fatigued. And these offer- 



298 THE CHURCHING OF WOMEN. 

ingsare commanded by God Himself, both in the Old 
and in the New Law/ The statutes of every, or al- 
most every, diocese have made his salary compara- 
tively small, knowing that he will receive certain vol- 
untary offerings, thus making these offerings a part 
of his necessary incoaie; and this gives him a sort 
of claim on the people for them. It is well for the 
faithful to have a correct idea of this matter ; for while 
some of them imagine the priest is fond of money, 
the fact is he is the poorest paid man of education 
in the communit}^ In large congregations, how- 
ever, these perquisites do not, as a rule, go to the of- 
ficiating priest, but are thrown into a general fund 
from which the salary of the pastor and his curates 
is taken in whole or in part, according to the 
amount. 

1 Deut. xvi. 16; I. Cor. ix. 43. 



THE BLESSING AND THANKSGIVING AT MEALS. 299 



XXIV. — THE BLESSING AND THANKSGIVING AT MEALS. 

IT is not the intention to treat in this brief essay 
of the various forms of blessing and thanksgiving 
which are authorized by the Church and practised 
by different religious communities and some other 
persons, but rather to speak of the act itself — its pro- 
priety, its antiquit3^ the favor with which it has ever 
been regarded by the faithful, and the approv^al it 
has received from many holy personages of the Old 
Law, and from our Divine Saviour and His apostles 
and saints in the New. It is proper to remark in the 
beginning that while the priests of the Church, by 
the power they receive in ordination — having their 
hands anointed, that whatever they bless shall be 
blessed, and whatever they sanctify shall be sancti- 
fied — are the proper persons to bless articles offici- 
ally as the ministers of God, and in His name ; still 
any person, even a child, is permitted to make the 
sign of the cross over any proper object, with the 
intention and desire that the blessing of Heaven may 
descend upon it, and upon those who use it in the 
spirit of faith and in conformity to the divine will. For 
this reason it is not only permitted, but recommended, 
that lay persons should ask the blessing of God upon 
such things as they have occasion to use, and for 
which there is no special blessing. But as nothing 
in the natural order is more common or necessary 
than the food we eat, it is very fitting that it should 



300 THE BLESSING AND THANKSGIVING AT MEALS. 

be sanctified by the word of God and prayer. Un- 
der the head of the blessing of food thanksgiving is 
also commonly included, w^hether it is made before 
or after the meal. 

Turning to the authorities on the subject, we learn 
that the blessing of food was enjoined on the Jews 
by God Himself. Moses, laying down the law for 
the chosen people, says: ''When thou hast eaten, 
and art full, bless the Lord." ^ According to the 
Talmud, the form of prayer recited by the Jews after 
each meal was this : '' Blessed be Thou, O Lord, our 
God, the King of the world. Who hast produced this 
food (or drink) from the earth (or the vine)." ^ 

Monsig. Gaume, however, gives a more particular 
account of this ceremony, which will doubtless be 
interesting to the reader. He informs us that at 
meal-time '' the father of the family, surrounded by 
his children, said : ' Blessed be the Lord our God, 
Whose goodness gives food to all flesh.* Then taking 
a cup of wine in his right hand, he blessed it, saying, 
' Blessed be the Lord our God, Who hast created the 
fruit of the vine.' He first tasted it, and then passed 
it to his guests, who also tasted it. Then followed 
the blessing of the bread. Taking it between his 
hands, the father of the family said : * Praised and 
blessed be the Lord our God, Who has drawn bread 
from the earth.' He then broke the bread, ate a piece, 
and gave some to his guests. It was only then that 
the meal began. When they changed the wine or 
brought in new dishes, a particular blessing was made 
over each, so that every kind of nourishment was 

' Deuteronomy, viii. lo. 

2 "The Life of Jesus Christ," Maas, p. 220. 



THE BLESSING AND THANKSGIVING AT MEALS. 30I 

purified and consecrated. The meal being ended, 
they sang a hymn of thanksgiving." ' 

Turning to the New Dispensation, we have the 
highest sanction for this universal custom in the ex- 
ample of our Divine Redeemer, Who on several oc- 
casions is said to have blessed the simple fare pre- 
pared for Himself and His apostles or the multitudes, 
as in the institution of the Blessed Eucharist and in 
the multiplying of the loaves and fishes, as well as at 
other times. St. Paul, too, frequently admonishes 
the early Christians to receive the gifts of God with 
thanksgiving. 

It is impossible that a custom so perfectly in har- 
mony w^ith the promptings of a generous nature, as 
well as with the practice of holy men of earlier times, 
should not have been adopted and practised by Chris- 
tians from the beginning ; and that such was the case 
we have abundant evidence. The extracts from the 
Fathers which I shall proceed to give are taken for 
the most part from Monsig. Gaume, above quoted. 

Says Tertullian : '' Prayer begins and ends the 
meal." St. Athanasius bears w^itness, in the follow- 
ing words, to the custom of his early day : " When 
we sit down to table, and take the bread to break it, 
we make the sign of the cross over it three times, 
and return thanks. After the repast we renew our 
thanksgiving by saying thrice : ' The good and mer- 
ciful Lord has given food to them that fear Him. 
Glory be to the Father, ' etc. " The austere St. Jerome 
follows with the admonition : '' Let no one ever sit at 
table without having prayed, and let him never leave 
it without having given thanks to the Creator." Car- 

* '*The Sign of the Cio^s in ihe Nineteenth Century," pp. 244, 245. 



302 THE BLESSING AND THANKSGIVING AT MEALS. 

ried away b}^ his ardent zeal, St. John Chrysostom 
rebukes some of the Christians of his time in such 
forcible terms as these : '' We must pray before and 
after meals. Hear this, ye swine who nourish your- 
selves with the gifts of God without raising your eyes 
to the Hand that gives them/' 

Not only in families was the blessing of food prac- 
tised, but even in camp among the soldiers, where, if 
in any place, we should expect to see it omitted. St. 
Gregory Nazianzen, among others, bears witness to 
this fact, and that, too, in the time of Julian the 
Apostate — a circumstance which is worthy of note. 

It is needless to add further evidence on this point. 
The custom is so well known that no one at all 
familiar with the daily life of the early Christians will 
presume to call it in question. But the reader will 
be interested in having placed before him some of 
the forms of prayer made use of on such occasions at 
that early da3^ The two following are taken from 
Origen, one of the earliest writers of the Church. 
The blessingbefore meals is in these words : ^' OThou 
Who givest food to all that breathe, deign to bless the 
food we are about to take. Thou hast said that if we 
should ever drink any poisonous thing, we should 
receive no injury thereby, provided we would invoke 
Thy name, for Thou art all-powerful. Take away, 
then, from this food all that is dangerous and hurt- 
ful in it." And the thanksgiving was couched in 
these terms : " Blessed be Thou, O Lord our God, 
Who hast nourished us since our infancy, and with us 
all that breathe. Fill our hearts with joy, that we 
may abound in all kinds of good works ; through Je- 
sus Christ Our Lord, to Whom, with Thee and the 



THE DLESSING AND THANKSGIVING AT MEALS. 303 

Holy Ghosl, be glory, honor, and power. Amen." 
How profound the philosophy, how simply beautiful 
the language of these invocations ! 

Whenever a priest was present, the honor of asking 
the blessing was v^ery properly conferred on him. 
And indeed the practice of asking the blessing at 
table was regarded as so holy that w^hen, in the ninth 
century, the Bulgarians were converted to the faith, 
they asked Pope Nicholas I. whether a layman might 
take the place of a priest in performing this function. 
*' Without doubt, '' answered the Pontiff ; '' for it has 
been given to each one to preserve by the sign of 
the cross all that belongs to him from the snares of 
the demon, and in the name of Our Lord Jesus Christ 
to triumph over his attacks." ' 

Different nations have different customs in this as 
in almost everything else ; but among some, espe- 
cially among the Germans, in this country at least, it is 
usual to have one of the children pronounce the 
blessing at meals. I have been at table in their 
houses, when, though a priest, I was passed by, and 
one of the children asked the blessing. I approve 
of this custom, because it familiarizes children with 
such pious exercises ; and the great, the crying want 
of our day is more prayer, and prayer on ordinary 
occasions. 

So natural to man is the blessing before meals, and 
so deeply grounded in his nature, that even the pa- 
gans saw the propriety and felt the necessity of it, as 
may be learned from their writings. And here again 
I shall beg leave to quote from Monsig. Gaume : 
** Never," says Athenaeus, '' did the ancients take 

^ " The Sign of the Cross," etc., p. 240. 



304 THE BLESSING AND THANKSGIVING AT MEALS. 

their meals without having first implored the gods/' 
And speaking of the Egyptians, the earliest of all the 
pagan nations of whom we have an authentic history, 
he continues : '' Having taken their places on the 
banquet-couches, they arose, knelt down, and the 
chief of the banquet or the priest began the tradi- 
tional prayers, which they recited after him; after 
that they resumed their places/' 

The pouring out of libations to the gods, not only 
at the beginning of the feast, but at the bringing in 
of the several courses, is so well known as to require 
the merest reference. The Romans had a proverb, 
which the learned Erasmus translates as meaning : 
** Do not throw yourselves on the food like beasts, 
but eat only after having offered the first-fruits to 
the gods/' Even among the pagans, according to 
their best writers, the daily repast was regarded as 
something sacred. The reason why these blessings 
were pronounced and libations poured out, according 
to Porphyrins, a high authority in such matters, is 
given in these words : '' It must be known that the 
dwellings are full of demons. This is why we purify 
them by expelling those malevolent hosts every time 
we pray to the gods. Moreover, all creatures are 
full of them, for they particularly relish certain kinds 
of food. So when we sit at table, they not only place 
themselves beside us, but also attach themselves to 
our bodies. Thence coaies the use of lustrations, the 
principal end of which is not so much to invoke the 
gods, as to expel the demons." 

There is no indulgence attached to the mere asking 
of a blessing before meals, or the returning of thanks 
after it ; but prayers are sometimes said at meals which 



THE BLESSING AND THANKSGIVING AT MEALS. 305 

have been indulgenced by the Holy See without refer- 
ence to the occasion on which they are recited. 

All fair-minded persons then, whether Christian 
or not, must, by the weight of the most irrefragable 
proofs, conclude with the learned Monsig. Gaume 
that *' prayer over food is as ancient as the world, as 
widespread as mankind.'' The virtue of prudence 
will teach that it is not advisable to make the sign 
of the cross over food on some occasions and in some 
company, but it will not teach that it is ever advis- 
able to omit at least a secret blessing of the gifts of 
God. 

It is much to be regretted that contact with an un- 
believing world has exercised a baneful influence 
over many Christians, causing them to forget or ne- 
glect the pious custom of blessing before and thanks- 
giving after meals, so reasonable in itself, so conso- 
nant with the spirit of our holy faith, and so highly 
sanctioned and consecrated not only by the practice 
of the noblest portion of the human race — the saints 
— but commanded by the voice of God, and practised 
by His Incarnate Son during His sojourn upon earth. 
Can a custom so recommended carry with it anything 
but a blessing? Can a faithful child of the Church 
regard it lightly, or blush to practise it ? It were to 
brand himself as more negligent or forgetful than 
even the pagans, much less the favored children of a 
kind and merciful God. Far be it from any Chris- 
tians in our day so to dishonor their fathers in the 
faith. 



3o6 SACRED VESTMENTS. 



XXV. — SACRED VESTMENTS. 

IN treating of the holy sacrifice of the Mass the 
Council of Trent uses the following words: 
'* Whereas such is the nature of man that, without 
external helps, he cannot easily be raised to the med- 
itation of divine things, therefore has holy Mother 
Church instituted certain rites, to wit, that certain 
things be pronounced in the Mass in a low and others 
in a louder tone. She has likewise employed cer- 
emonies, such as mystic benedictions, lights, incense, 
vestments, and many other things of thiskind, derived 
from an apostolical tradition, whereby both the 
majesty of so great a sacrifice might be recommended 
and the minds of the faithful be excited by those vis- 
ible signs of religion and piety to the contemplation 
of those most sublime things which are hidden in 
this sacrifice." ^ 

This passage reveals a very important truth of 
which we are all conscious, but to which perhaps 
we too seldom advert ; yet it exercises an influence 
on our civil, religious, and militar}^ life. The simple 
dais on which the school-teacher sits gives him an in- 
fluence which he would not have without it. So, 
too, the elevation of the royal throne, the pulpit, etc. 
The effect with regard to a uniform or a religious habit 
is still more marked, because its influence is both 
objective and subjective : it no^ only impresses 
others with the position of the person who wears it, 

* Session xxii., chapter v. Waterworth's translation. 



SACRED VESTMENTS. 307 

but it also reminds him that he should '' walk worthy 
of the vocation whereunto he is called." For this 
reason it is that soldiers, policemen, firemen, and 
others are uniformed, that they may respect them- 
selves and may the better command the respect of 
those around them. Much more is this true of re- 
ligious ; for, though there is a saying that the habit 
does not make the monk, it is nevertheless true that 
it has a great deal to do with making him. All this 
is in perfect harmony -with right reason; and what- 
ever is in harmony with reason is pleasing to God, 
the Author of reason. 

While the sacred vestments are sacramentals, 
answering all the requirements of the definition, they 
are something besides, which the other sacramentals 
are not. They are an appropriate dress, fitting the 
minister of God to perform his sacred functions in a 
more dignified and becoming manner. And here it 
may not be out of place to correct an erroneous im- 
pression on the minds of not a few Catholics : that, 
namely, that the vestments give the priest power. 
They do not. He receives all his powers directly 
from God, through the ministry of the bishop, in his 
ordination. But it is for the bishop of the diocese 
in which he is to labor to define the limits and the 
circumstances in which he shall exercise some of these 
powers, such, for example, as hearing confessions. 

We have but meagre information regarding what 
may be called the priesthood of the Patriarchal 
Church ; all that we know is that the patriarch, or 
some one designated by him, officiated at the sacri- 
fices ; but whether he wore a distinctive dress or 
insignia during the sacrifice, or whether his venerable 



3o8 SACRED VESTMENTS. 

appearance wassufficientl}^ characteristic of his office, 
we have no means of knowing at the present time. 
But I am of opinion that even then there must have 
been some pecuharity in his dress, from the fact that 
among all nations, no matter how civilized or how 
barbarous, the priest — who among the latter was 
generally the medicine-man — was and still is dressed 
differently from the rest of the people when perform- 
ing his religious rites. And, as I have frequently in- 
sisted in these pages, paganism is a corruption of true 
revelation, and even in its greatest deformity it bears 
evidence to that fact. 

When it pleased Almighty God to give a fuller 
revelation of His holy will, in the establishment of the 
Mosaic law. He prescribed in the minutest manner 
the material and form of the sacerdotal vestments, 
and enjoined them under the severest penalties ; and 
so deeply did the people venerate the vestments of 
the high-priest that Josephus tells us they had a 
light constantly burning before them in the place in 
which they were kept. The kind and form of the 
vestments of the New Law were not prescribed by a 
divine command, and this for two reasons: in the 
first place, because by a miracle of omnipotence our 
divine Redeemer gave to the head of His Church 
the plenitude of power, promising the sanction of 
Heaven to his enactments ; and, in the second, because 
the Christian Church, unlike the Jewish, was not 
intended for one nation only, but for the world, and 
for all time ; and must vary somewhat in external mat- 
ters, according to times and peoples, in the lapse of 
time in which it is to exist, and the countless variety 
of nations to which it is to be preached. 



SACRED VESTMENTS. 309 

The word vestment, like most of the terms used in 
the liturgy, is of Latin origin, and has, derivatively, 
the same meaning as the English word clotliing ; but 
usage has long since restricted it to garments worn 
by the ministers of religion during the performance 
of their sacred functions. 

In the first four or five centuries the vestments 
worn by the clergy were the common dress of men 
in the Roman Empire ; and it was not till the repeated 
incursions of the barbarians had wholly changed the 
customs of southern Europe, and introduced new 
fashions in dress, that sacerdotal vestments became 
peculiar to one class and to religious functions. This 
change was effected gradually, of course, and rather 
by the force of circumstances than by the decrees of 
ecclesiastical authority. But though this is true, two 
points are to be noticed : in the first place, that the 
uses to which vestments were devoted would cause 
them, though conforming in pattern to the every-day 
dress of men, to be made of more costly material than 
other garments and to be more richly ornamented ; 
and, in the second place, that the use for which 
they were intended would suggest the propriety of 
reserving them for sacred functions only. History 
confirms what propriety suggests ; for about the 
middle of the third century Pope Stephen ordained 
that the Levites should not wear the consecrated 
vestments in common life, but only in the church. 

There are five colors of vestments ; white, red, 
green, violet, and black. There is also gold-cloth ; 
but this, in the sense of the rubrics, is no color, but 
only a substitute for certain other colors. Different 
writers on liturgy held different opinions as to what 



3IO SACRED VESTMENTS. 

colors gold-cloth is permitted to represent, but by a 
decree of the Sacred Congregation of Rites of April 
28, 1866, it is permitted to be used for white, red, and 
green, according to the custom of the place. But the 
decree supposes that it is real gold-cloth, and not an 
imitation. In some places rose-colored vestments are 
worn on the third Sunday of Advent, the fourth of 
Lent, and the feast of the Holy Innocents, when it 
does not fall on a Sunday. Formerly this color was 
also worn in some places on the feasts of martyrs. 
The various colors came gradually into use. At first, 
and up to the sixth century, only white was used. 
About that time other colors were added, but violet 
does not appear to have been worn till about the be- 
ginning of the thirteenth century. Pope Innocent III. 
is the first writer to mention four colors. The necessi- 
ty the early missionaries of this and other countries 
were under of making the parcel which they were re- 
quired to carry from one missionary station to anoth- 
er as small as possible, led to the use of vestments 
which combined two colors, as red and white, the 
cross on the back and the bar in the middle in front 
being of one color, and the rest of the vestment of an- 
other. This has been forbidden by the Holy See, and 
is seldom or never seen at present. Beyond these re- 
marks it is not the intention to refer to any of the num- 
erous local customs of churches, dioceses, or countries. 
While the existence of these customs tends to show the 
tolerant spirit of the Church in matters not essential, 
they also show the unity in variety of the Church's 
liturgy ; for if order is heaven's first law, variety is the 
second. There can be no success without the one, 
and there can be no pleasure without the other. 



SACRED VESTMENTS. 3II 

Examining the vestments worn by the priest in the 
light of ecclesiastical tradition, we find them to have 
a practical use and a mystic signification, both of 
which will appear as we proceed. The mystic holds 
so important a place in the liturgy of the Church 
that an inquiry into the signification of the several 
colors will be instructive. Says O'Brien : '^ White, 
being symbolic of purity, innocence, and glory, is, as 
a general rule, employed on the special feasts of Our 
Lord and the Blessed Virgin, and on those of the 
angels, virgins, and confessors. Red, the symbol of 
fortitude, is the color proper to Pentecost, in mem- 
ory of the tongues of fire; it is also used on the 
feasts of the apostles and martyrs, and on those of 
Our Lord's Passion. Green, symbolic of hope, is 
used as the color of the time from the octave of the 
Epiphany to Septuagesima, and from the octave of 
Pentecost to Advent. Violet, the penitential color, 
is used on all occasions of public affliction and sorrow, 
in lime of fasting and penance, and in all those proces- 
sions which do not immediately concern the Blessed 
Sacrament. This color is also used on the feast of 
the Holy Innocents, on account of the lamentations 
and weepings heard through Jerusalem when they 
were massacred by order of Herod. But should this 
feast fall on Sunday, the color of the occasion is red, 
as also the color of the octave, from the fact that the 
lamentations taken up are supposed to have ceased 
by this time, and the eighth day is always significant 
of beatitude and glory. Black, from its gloomy ap- 
pearance, and because it is the negation of all color, 
IS used in Masses and Offices of the Dead, and on 
Good Friday in memory of the profound darkness 



312 SACRED VESTMENTS. 

that covered the land when Our Lord was crucified. '' * 
It is the intention to speak of those vestments only 
which the people are accustomed to see the priest 
wear; for it is thought more interesting and instruc- 
tive for them to understand these than to be told, for 
example, of the archbishop's pallium, or something 
which they seldom or never see. The cassock, being 
the ordinary dress of the priest, does not come under 
the name of a vestment. The vestments proper are 
the amice, the alb, the cincture, the maniple, the stole, 
and the chasuble ; to which will here be added the 
cope, the shoulder-veil, and the surplice, as being 
in common use in religious functions. 

Propriety would dictate that the vestments used 
in the service of religion should first receive an ap- 
propriate blessing. This is confirmed both by the 
custom of the Church to bless all things which she 
makes use of, and also by the fact that God Himself 
directed that the vestments emplo3^ed in the service 
of religion in the Mosaic law should be consecrated 
with a solemn ceremony. It is not known with cer- 
tainty when the custom of blessing them was first 
introduced, but it must be very ancient. The first 
mention of it is found in the Gregorian ^* Sacrament- 
ary ; " and the Council of Poitiers, held in the year 
I lOO, forbids anyone but bishops to give this blessing, 
and Pope Innocent III. confirmed this decree. Bish- 
ops, however, very often impart this faculty to their 
priests in missionary countries. 

Worn-out vestments are not to be turned to pro- 
fane uses, but are to be devoted to some other pur- 
pose in the church, or else be burnt, and the ashes 

1 " History of the Mass," p. 63. 



SACRED VESTMENTS. 313 

thrown into the sacrarium, on the general principle 
that whatever has been consecrated to God cannot 
be turned to the use of man. 

Turning to the several vestments, we have first to 
treat of the amice^ which is an oblong piece of white 
linen with strings at two of its corners by which it 
is to be adjusted. The name is derived from the 
Latin word amictus, which means, to wrap around 
or about; and the amice is intended, with the alb, to 
conceal the every-day dress of the priest, so that, on 
approaching the altar, he may lay aside all that sa- 
vors of the world, and may in very truth appear what 
St. Paul calls him — '' a man of God.'* At first the am- 
ice was not worn, but it appears to have come into 
general use about the commencement of the eighth 
century. Formerly it covered the head, and it is so 
worn at present by several religious Orders till the 
beginning of the Mass. Nor was it first invariably 
made of linen as now, but occasionally of silk or 
other material, and it was sometimes richly orna- 
mented. 

Inquiring into the symbolical meaning of the amice, 
we need not be surprised that writers have assigned 
various significations, as they have also done with 
regard to the other sacred vestments. But the best 
means of arriving at a correct idea of the mind of 
the Church is to examine the prayer recited by the 
priest while clothing himself with the amice. He 
says : " Place, O Lord, on my head the helmet of sal- 
vation, for repelling the attacks of the Evil One.'' 
From this it appears that the amice is symbolical of 
the helmet worn by soldiers to protect them from 
the blows of their adversaries. 



314 SACRED VESTMENTS. 

The aid derives its name from the Latin word alda, 
white, because it is always of that color. It is simply 
the undergarment formerly worn by both the Greeks 
and Romans. The name was not incorporated into ec- 
clesiastical terminology before the end of the third 
centur}^, although the garment itself was in use from 
the beginning. Nor was it always made of hnen, as at 
present, but was sometimes of other material, and 
more or less richly ornamented. The use of lace 
for the lower part of the alb is of still more recent 
introduction. The prayer recited by the priest 
while putting on the alb affords the most correct 
idea of the mystic signification of the garment. It 
is couched in the following terms : '' Purify me, O 
Lord, and make me clean of heart, that, washed in 
the blood of the Lamb, I may possess eternal joys." 
In vesting himself, then, with the alb, the priest is re- 
minded of those '' who washed their robes and made 
them white in the blood of the Lamb," and of the 
purity of soul and body with which he should ap- 
proach the altar to offer the same immaculate Lamb 
to the Eternal Father for his sins and those of the 
whole world. 

The girdle or cincture^ with which the priest or 
other sacred minister secures the alb about his per- 
son, was in use among both the Greeks and Romans, 
and was introduced as a matter of necessity into the 
list of sacred vestments. In the middle ages cinc- 
tures were richly ornamented, and were made of 
various materials. The shape, too, was more or less 
arbitrary; and they were sometimes found in the 
form of lampreys, eels, etc. According to the present 
discipline of the Church it should be of linen rather 



SACRED VESTMENTS. 315 

than of other material, but it may also be of wool, 
and may vary in color with the vestments.' It is the 
symbol of continence and self-restraint, as is ex- 
pressed in the prayer which the priest says while 
girding himself : '' Gird me, O Lord, with the cinc- 
ture of purity, and extinguish within me the humors 
of concupiscence, that the virtues of continence and 
chastity may abide in me." 

The next vestment which the priest puts on, and 
which is also worn by the deacon and subdeacon, is 
the maniple, which is of the same material and color 
as the stole and chasuble. It is worn, as is well 
known, on the left arm, and is fastened just below the 
elbow by a tape or pin. It is not until the eighth or 
ninth century that any trace of the maniple is found. 
As its name — manipitlus — indicates, it was originally 
simply a handkerchief for wiping away perspiration 
or the tears of devotion shed by the pious celebrant ; 
but it has undergone various changes in the course 
of time, such as being enriched with ornaments, so 
that its original use has altogether been lost sight of, 
and it is now nothing more than an ornament. But 
the original use of the maniple is still referred to in 
the prayer recited by the priest while putting it on: 
*' May I merit, O Lord, to bear the maniple of weep- 
ing and sorrow, that I may receive with joy the re- 
ward of labor." 

After the maniple comes the stole, a vestment 
which has undergone many changes, and has been 
the subject of no little controversy among liturgists. 
The word is derived from the Greek, and means a 
robe of any kind, while the Latin term designated 

1 Decrees, January 22, 1701 ; January 8, 1709 ; and December 23, 1862. 



3l6 SACRED VESTMENTS. 

the outer garment worn by women of rank. In 
the earlier ages it was frequently, and indeed gener- 
ally, called the orarium, which means a handkerchief ; 
and it is mentioned by this name as early as the 
middle of the fourth century in the decrees of the 
Council of Leodicea. From that time forward fre- 
quent mention is made of it in the canons of councils. 
But the first mention of it by the now familiar name 
of stole does not occur before the ninth century. Its 
use was gradually restricted both as to the functions 
in which it should be worn and the persons who 
were permitted to make use of it, till the present 
discipline was finally adopted. This was about the 
time of Charlemagne, that is, near the close of the 
eighth century. It is the most frequently worn of 
all the sacred vestments ; and it is the privilege of 
the Pope to wear it all the time. With the adoption 
of the name stole that of orariiun fell into disuse ; but 
just why the one was substituted for the other it is 
at present impossible to determine. 

Among the vestments the stole is the symbol of 
immortality, and also of the obedience of our divine 
Redeemer. The pra3^er recited while the priest vests 
himself with it refers both to the original significa- 
tion of the Greek term and to the mystic meaning 
of the word. It reads : " Restore unto me, O Lord, 
the stole of immortality, which I lost by the fall of 
our first parents, that, although I am unworthy to 
approach Thy hol)^ mysteries, I may, notwithstand- 
ing, merit an eternal reward." 

Lastly comes the cJiasiible^ about which more has 
been w^ritten, wisely and unwisely, than about any 
other vestment. Its material, its shape, its size, its 



SACRED VESTMENTS. 317 

uses, etc., have been subjected to an endless torture. 
But, inasmuch as this essay is written for the gener- 
al reader rather than for the learned antiquarian, such 
points only will be dwelt upon as are believed to be of 
general interest and instruction. The more learned 
will readily know where to look for fuller informa- 
tion. The word chasuble is of Latin origin, although 
it is not found in the writings of the classic authors 
of that vigorous and polished tongue. In its stead 
they use the word pcenida, which means a mantle or 
cloak, and was the outer garment worn by the Ro- 
mans when on journeys or in military service. The 
Latin word casula, which is translated chasuble, is 
the diminutive of casa, and literally means a little 
house, because, in its original form, the garment 
covered the entire body, like a Httle house. The 
term is first met with in the will of Cassarius of 
Aries, near the middle of the sixth century, and in 
the biography of his contemporary, Fulgentius of 
Ruspe ; but in both cases it m.eans a garment used 
in every-day life. It is also called planeta^ from a 
Greek word which signifies to wander, because, as 
St. Isidore of Seville remarks, its ample folds seem 
to wander over the body rather than to fit it closely. 
It was only in the- early half of the sixth century 
that it became exclusively a sacerdotal vestment. 
It was then a very ample garment, having a hole in 
the centre for passing the head through. It re- 
tained this shape till about the eleventh century, 
when it began to undergo changes, the first of 
which was introduced for the sake of convenience, 
the sides being cut away to give the arms of the 
celebrant freer action. It is needless to enlarge on 



3l8 SACRED VESTMENTS. 

the numerous changes that have taken place in the 
form of the chasuble till at present it scarcely re- 
tains a vestige of its original appearance ; of the at- 
tempts that have been made by well-meaning per- 
sons to bring it back to its primitive form ; of the 
manner in which it came to be made of stiff material 
and ornamented ; or of the many other points that 
might prove interesting and instructive to the 
learned, but which are of little practical use to the 
general reader. It remains to remark briefly on its 
mystic signification. 

Early writers have attributed several m3^stic sig- 
nifications to the chasuble, based for the most part 
on the fact that it originally covered the entire 
body. The first and most generally adopted was 
charity ; but it is also regarded as the emblem of 
justice, humility, and peace, which should, as it were, 
cover the priest as the minister of Him in whom all 
these virtues shone with a lustre infinitely perfect. 
But the pra3"er recited by the priest while vesting 
himself with it regards it rather as symbolical of 
the yoke of Christ. He says : '' O Lord, Who hast 
said. My yoke is sweet and My burden light, grant 
that I ma}^ so bear it as to obtain Thy grace. Amen.'' 

The cope, which is c^Wtd pluviale in the Latin litur- 
gical language, as a protection against rain, from the 
Latin word phivia — rain — does not appear to have 
had its equivalent among the garments of the an- 
cient Romans. But strictly speaking it is only anoth- 
er form of the chasuble, better adopted to proces- 
sions and out-door religious functions, and the cape 
on it is a remnant of the hood which those who 
wore it were formerly accustomed to draw over their 



SACRED VESTMENTS. 319 

heads in inclement weather. It is so well known to 
the faithful that nothing need be said of its form or 
material. It is not, however, an exclusively sacerdo- 
tal vestment, as it is worn by the chanters at Ves- 
pers, where Vespers are celebrated according to the 
strict requirements of the ceremonial. It would be 
difficult to determine the time when it became a 
vestment distinct in form and use from the chasuble ; 
but it is mentioned in one of the Roman Ordos. No 
special blessing is given for the cope, and whether 
it is to be blessed or not is disputed by liturgical 
writers. Nor is any prayer to be recited by the 
priest while putting it on. ' 

The humeral, or slioulder-veil^ is made of the same 
material as the cope, and is used by the subdeacon 
in solemn Masses to hold the paten, from the Offer- 
tory to the Pater Noster, in imitation of the Levites 
of the Old Law, who were not permitted to carry 
the sacred vessels till they had been wrapped up in 
coverings by the priests. It is also worn by the 
priest while giving Benediction with the Most 
Blessed Sacrament, and when carrying the same 
Holy Sacrament in procession. It is impossible to 
fix the date of its introduction ; but from the use to 
which it is put by the subdeacon it or a svibstitute 
for it must have been early brought into requisi- 
tion. No blessing is required for it, and nothing is 
said while putting it on. 

Much more, however, is to be said of the surplice. 
This term, derived from the Latin word, superpeli- 
ciiim, literall}^ means a garment worn over another 
made of skins. It is related of many of the anchor- 

1 London Tablet, 1891, p. 941. 



320 SACRED VESTMENTS. 

ites of the early ages that they had outer garments 
made of the skins of animals, as well as of other ma- 
terials ; and, indeed, it is but natural for the pio- 
neers of any country, who have often to subsist to a 
great extent on the flesh of animals killed in the 
chase, to clothe themselves with the skins of the 
same animals. Persons familiar with the history of 
our country need not be told of this. Obeying this 
law of necessity, as well as carrying out a cher- 
ished spirit of poverty, it was but natural that the 
anchorites and monks of early times, who are well 
known to have been the pioneers of civilization 
as well as of religion in many parts of Europe, 
should, in the absence of a better outfit, have clothed 
themselves with the skins of the animals they were 
obliged to kill in order to prevent them from destroy- 
ing their fields or flocks. These rustic garments 
were admirably suited to protect the monks in the 
north of Europe, or in other cold climates, from the 
severity of the winters, when they entered their 
chapels in the dead of night to recite the divine Of- 
fice. But their sense of what was becoming the 
house of God, however humble it may have been, 
and much more their ideas of propriety in approach- 
ing the sacraments, would suggest some sort of cov- 
ering for this humble garb on such occasions. 
Hence the introduction and the name of surplice — 
something worn over this ruder garment of skins. 
The important Synod of Aix-la-Chapelle, held in 817, 
decreed that each monk should have two garments 
of fur. Over this the linen garment, or surplice^ was 
worn ; but it is uncertain when this latter custom 
was introduced, although it is mentioned by the 



SACRED VESTMENTS. 32 I 

Council of Coyaca, in 1050. Durandus, who flour- 
ished near the close of the thirteenth century, and 
who had a most extraordinary talent for discovering 
mystic significations, speaks of it as already ancient, 
though not universal. At first it was longer than 
at present, resembling rather an alb than a sur- 
plice ; and it was made of linen instead of lace, as it 
is generally made in our day. In other words, the 
useful feature predominated over the ornamental, 
which is not the case in our time. The use of lace 
for the mere purpose of adding effect does not date 
further back, perhaps, than two centuries. At first 
it was the exception, now it is the rule. 

In the conferring of Orders, the giving of the sur- 
plice with the right to wear it in religious functions 
is found in the conferring of tonsure, the step by 
which a person ceases to be a layman and becomes 
an ecclesiastic, and which is neither one of the Minor 
nor of the Holy Orders. The bishop recites the fol- 
lowing words, adapted from St. Paul's Epistle to the 
Ephesians (iv. 24) : *' May the Lord clothe thee with 
the new man, who according to God is created in 
justice and in the holiness of truth." 

No blessing is required for the surplice ; and it is 
needless to remark that the altar-boys of our 
churches, who wear it in serving at Mass or Vespers, 
do so by a privilege w^hich custom has sanctioned 
and of which the Church tacitly approves. 



322 CHURCH BELLS. 



XXVI. —CHURCH BELLS. 

THE history of bells is full of romantic interest. 
In civilized times they have been intimately 
associated, not only with all kinds of religious and 
social rites, but with almost every important histor- 
ical event. Their influence upon architecture is not 
less remarkable, for to them indirectly we probably 
owe all the most famous towers in the world. Gross, 
in his ''Antiquities," observes : '' Towers at first scarce- 
ly rose above the roof, being as lanterns for the admis- 
sion of light, an addition to the height was in all 
likelihood suggested on the more common use of 
bells." ' 

It does not enter into the purpose of this essay to 
discuss the question of bells in general further than 
is necessary for an understanding of them in their 
connection with the services of religion, much less 
to speak of their form, the material of which they 
are made, or the manufacture of them. 

The word dell is of Anglo-Saxon origin, being de- 
rived from bellan, which means to make a hollow 
sound ; from which also we have the words bellow^ 
bawl, and peaL Bells are very ancient, but the date 
of their coming into use cannot be determined. 
They are said to have been used in the worship of 
Osiris in Egypt at a very early day ; and it may be 
due to this fact that Moses, who was learned in all 
the sciences of the Egyptians, introduced them into 

1 '' Pncyclopsedia Britannica," vol. iii., p. 538, 



CHURCH BELLS. " '>^7'^ 

the Jewish liturgy, as we read in Exodus (xxviii. 32- 
35). But there was, doubtless, a development in bells, 
as there is in almost everything else, from a ruder to 
a more perfect form and tone ; and it is, besides, dif- 
ficult to determine whether the words translated 
bell from the ancient languages, whether Egyptian, 
Hebrew, Chaldean, Greek, or Latin, meant an instru- 
ment such as the bells of our day or not. Mr. Layard, 
a distinguished Orientalist, believes that he has found 
some small bells among the ruins of Nimroud. If 
this be true, it would tend to throw light on the sub- 
ject. 

'' The Romans used bells for various purposes. 
Lucian, A.D. 180, mentions an instrument— clepsydra 
— mechanically constructed with water, which rang 
a bell as the water flowed to measure time. Bells 
summoned the Romans to the public baths ; they 
were also used in processions, and so passed natur- 
ally into the service of the Western Church. The 
first recorded application of them to churches is as- 
cribed by Polydore Vergil to Paulinus (about 400, 
A.D). He was bishop of Nola, a city of Campania 
(hence nola and campana, the names of certain bells). 
It has been maintained that Pope Sabinianus, 604, 
first vised church bells ; but it seems clear that they 
were introduced into France as early as 550. In 680 
Benedict, abbot of Wearmouth, imported them from 
Italy; and in the seventh century Bede mentions 
them in England. ... In the eleventh century they 
were not uncommon in Switzerland and Germany. 
It is incredible that the Greek Christians, as has 
been asserted, were unacquainted with bells till the 
ninth century ; but it is certain that, for political rea- 



324 CHURCH BELLS. 

sons, after the taking of Constantinople by the Turks 
in 1453, their use was forbidden, lest they should pro- 
vide a popular signal for revolt. Several old bells 
are extant in Scotland, Ireland, and Wales ; the oldest 
are often quadrangular, made of thin iron plates ham- 
mered and riveted together." ^ 

Small bells were in use long before large ones ; 
and it was customary in very ancient times, as it is 
at present, to hang them around the necks of animals, 
the easier to find them if they went astray. It is not 
the intention to speak of the enormous bells of Russia 
and China ; but it may be remarked that as late as 
the eleventh century a bell was presented to the 
church at Orleans, France, which weighed only 2,600 
pounds, but which was thought very large. 

Bells received different names according to the 
uses to which they were devoted. This was espe- 
cially true of those used in monasteries ; but this is a 
matter of local, or at least of only minor importance. 
Nor is it necessary to refer to the little bells used at 
Mass and certain other religious functions, as they 
are not blessed. Names were given to bells as early 
at least as the time of Pope John XIII. , who, on 
blessing the great bell of the Lateran basilica, named 
it after his patron saint, John. 

The custom of blessing bells was introduced early, 
and one of the capitularies of Charlemagne, of 787, 
speaks of it. Later a form of blessing for the metal 
of which a bell is to be cast was also found in the 
ritual, but it is seldom used, and will be passed over. 

There are two forms of blessing bells given in the 
ritual ; the one for a church bell, the other for a bell 

I '* Encyclopaedia Britannica," vol. iii , p. 536. 



CHURCH BELLS. 325 

not intended to be used for the church, but for some 
other purpose, as for a school or monastery. This lat- 
ter blessing will be passed over. The bell that is to 
be blessed, or christened, as the people sometimes 
say, should be brought into the church and placed at 
the head of the middle aisle, or at some other con- 
venient place, in such a manner that the officiating 
ministers may easily pass around it in the perform- 
ance of the various ceremonies. The blessing must 
be performed by the bishop, or by a priest having 
the necessary faculties from him. The bishop, seated 
near the bell, begins by reciting, alternately with the 
clergy present, the 50th, 53d, 56th, 66th, 69th, 85 th, and 
129th psalms. He then rises and blesses the water to 
be used in the ceremony with the ordinary blessing for 
holy water, except that an additional prayer is recited 
calling down the benediction of Heaven on the w^ater, 
to fit it for the particular use for which it is intended. 
The bishop then begins to wash the bell with this 
water, and the assisting ministers continue it till the 
bell is washed inside and out, the bishop in the mean- 
time reciting with the clergy the psalms from the i4Sth 
to the 1 50th inclusive, sitting the while. He next rises 
and recites a prayer, in which reference is made to the 
command of God to Moses to make trumpets for 
calling the people together for the sacrifices, and 
begging that at the sound of this bell the devotion 
of the people may be enkindled ; that all the wiles 
of the spirit of evil may be frustrated ; that all dis- 
turbances of the elements may be calmed ; that the 
air may be healthful ; and that at the sound of this 
bell the spirits of evil may depart at the sign of 
the cross marked upon it. He now entones the 



326 CHURCH BELLS. 

28th psalm, with an antiphon before and after it. 

The bishop then takes the oil of the sick, and with 
it makes seven signs of the cross on the exterior of 
the bell at different places, reciting at each the 
words: ''May this signal, O Lord, be sanciji tified 
and conseiji crated. In the name of the Faifither, 
and of the Son^, and of the Holy ifi Ghost. Amen.'* 
He next recites a prayer similar in its petitions to 
the first one. 

Then with the same formula he signs the interior of 
the bell with four crosses, equidistant from each other, 
with the holy chrism. He now recites another prayer 
similar to the first in its petitions. The 76th psalm 
with an antiphon is then recited, which is followed 
by a prayer addressed to the Second Person of the 
Blessed Trinity, calling, as the others did, for spiritu- 
al and temporal blessings, and protection. Particular 
stress is laid in all these prayers on the power of 
the sound of the bell to expel evil spirits and calm 
disturbances of the elements. 

The deacon then reads or chants a gospel taken from 
St. Luke(x. 38-42), which narrates the entering of Our 
Saviour into the house of Martha and Mary, where 
Martha remonstrated because her sister did not help 
her in preparing the meal ; but Our Lord declared 
that Mary had chosen the better part. The bishop 
then makes the sign of the cross over the bell in si- 
lence, and the ceremony is concluded. 

It is needless to speak of the various uses of the 
church bell. One of the most important has been 
referred to in the essay on the Angelus\ the others 
are well known to all Christians. 

Many beautiful inscriptions, expressive of the 



CHURCH BELLS. 327 

piety and generosity of the faithful or the donors 
are to be found on church bells, and some expres- 
sive of their vanity, or of the quaint groove in which 
their minds chanced at the time to run. 

It is not a matter of surprise that church bells 
should be consecrated with so solemn a ceremony, 
considering the important uses to which they are 
devoted. They are, we may say, the voice of God 
calling His children to the foot of His altar to re- 
ceive His blessing; to rejoice with the joyful, to 
mourn with the sorrow^ful, to illustrate by their 
union the oneness of the Church herself here, and the 
assembly of the blest before the throne in heaven. 
Or again, it is the same consecrated voice remind- 
ing us thrice in the day of the great mystery of the 
Incarnation ; the humiliation of the Son of God ; the 
dignity of the Mother of God. The experience of 
the devout child of God bears witness to the effi- 
cacy of the blessing pronounced on the church bell 
at the time of its consecration ; for it speaks to him 
whether from far or near a language that only faith 
can understand. 



328 THE BLESSING " IN ARTICULO MORTIS. 



XXVII.— THE LAST BLESSING, OR THE BLESSING 
''IN ARTICULO MORTIS." 

THE Church, anxious about the spiritual welfare 
of her children at every period of their lives, 
becomes more and more solicitous about them as 
death approaches, knowing that their salvation de- 
pends upon their dying in the state of grace. Hence 
she is ready to administer to them over and over again 
the holy sacrament of Penance, instituted by her 
divine Founder as the sovereign remedy for sin." ^ 
But besides the eternal punishment due to mortal 
sin there is also a temporal punishment, which 
must be either cancelled in this world by works of 
penance or indulgences, or atoned for in the next 
world in the purifying flames of purgatory. The 
love of the Church for her children is not wanting 
here. Aware that it is better to satisfy the divine 
justice in this world than in the next, she has pro- 
vided a remedy by which it may be done not only 
in life, but what is more important and more deserv- 
ing of our gratitude, at the moment of death. Be- 
sides the sacraments of Penance, Extreme Unction, 
and the Holy Eucharist, to the last of which, as all 
Christians know, a special privilege is granted by 
which it can be received by those who are not fast- 
ing — there is yet another favor which the Church in 
her maternal solicitude grants at that time, and with 
which it is to be feared many Catholics are not 

' O'Kane, ''Notes on the Rubrics of the Roman Ritual," No. 970. 



THE BLESSING ^^ IN ARTICULO MORTIS." 329 

sufificiently familiar. For that reason it will be 
made the subject of the present essay. 

The devout Christian, who knows not the day nor 
the hour when God shall call him to account, and 
who has been assured by the words of Eternal 
Truth that death shall come as a thief in the night, 
and that a man' shall not know the time of his com- 
ing, cannot afford to be indifferent to any assistance 
that is within his reach at that decisive moment. 
What a boon for him, then, that the Church has pro- 
vided him with a blessing to which a plenary in- 
dulgence is attached, which, when gained in its full 
extent, is capable of remitting, and actually does 
remit, all the temporal punishment due to him, 
and thus frees him from the painful obligation of lan- 
guishing in the fires of purgatory for perhaps a long 
period of years. It is the blessing m articulo mortis^ — 
at the moment of death, — better known as '' the last 
blessing.'' Maurel, having treated of other indulgen- 
ces that may be gained at the hour of death, and of 
which something will be said further on, continues : 
'' Besides these indulgences for the hour of death, 
there is another much more solemn, and of great an- 
tiquity in the Church, which through a special grant 
of the Roman Pontiffs bishops impart personally, or by 
delegated priests, to the sick in their agony. At first 
they acquired the privilege mereW for a limited peri- 
od, but by his Constitution Pia Mater, of iVpril 5, i/zj/, 
Benedict XIV. extended it to the entire term of their 
episcopate, or as long as they held their sees, togeth- 
er with the power of sub-delegating their priests, secu- 
lar and regular, to apply the indulgence to the dying/' ' 

^ Maurel, p. 298. 



330 

Regarding the origin of this indulgence, O'Kane 
remarks (No. 958) : '' From the earliest ages of the 
Church bishops were invited from time to time to 
give their blessing to the dying, and when given by 
the popes, or those specially delegated by them, it 
was, no doubt, very often accompanied by a plenary 
indulgence. We have, most probably, an instance 
of this in the indulgence granted to St. Clare by 
Innocent IV., as we read in her life given in the 
Roman Breviary. At all events it is certain that 
the popes have power to grant such indulgences, 
and that this powder has been frequently used in the 
Church." It is to be given after the sick person has 
received the last sacraments, or such of them as the 
nature of his ailment or the condition of his mental 
faculties permits him to receive. It may be given 
not only to those who ask for it in express terms, or 
to those who, although they do not ask for it, either 
through negligence or forgetfulness, yet show signs 
of sorrow for their sins ; but *^ this indulgence 
should be communicated even to the dying who 
have lost the use of their senses ; for we may always 
presume, at least in ordinary cases, that it would be 
their desire to receive this blessing had they the use 
of their reason. It may also be applied to children 
who, by reason of their age, have not made their 
First Communion." ' This is to be understood, of 
course, of children who have come to the use of 
reason ; for those who have not attained the years 
of discretion, and persons who have never had the 
use of reason, being incapable of sin, have no need 
of it. Nor can it be imparted to excommunicated 

' Maurel, pp. 298, 299. 



331 

persons, nor to such as, to all appearances, are 
dying impenitent. '' It may be doubted, however, 
whether the benediction is restricted, like Extreme 
Unction, to such as are in danger of death from 
bodily sickness, whether it may not be given to one 
who is in danger of death from any other cause, 
e. g., to a convict about to be executed. The words 
of the bull Pm Mater^ as well as the rubrics, un- 
doubtedly seem to suppose that the person receiving 
the benediction is sick, infirm, etc. Now, it may be 
that this is supposed or required as a condition; or it 
may be that the words are used, not to express a 
condition, but simply to describe the case that usu- 
ally occurs. It is quite uncertain, and depends al- 
together on the intention of the Pontiff. But in the 
absence of authority against it, the benediction may 
be given at least conditionally." ' 

With regard to the circumstances under which 
the blessing may be repeated, the same author re- 
marks (No. 962) : '' It is certain that the benedic- 
tion may be repeated in the circumstances in which 
Extreme Unction may be repeated, that is, when the 
sick person, having partially recovered, relapses, 
and is again in danger of death. But in case of pro- 
tracted illness, where the danger still continues, it 
cannot be repeated. Both points have been expressly 
decided by the Sacred Congregation of Indulgences. 
It has been long before decided by the same Congre- 
gation that a plenary indulgence in articido mortis, 
given simply and without any other declaration, 
should be understood strictly as gained only w^hen 
death actually occurs." It would seem, however, that 

1 O'Kane, No. 960. 



^^2 THE BLESSING " IN ARTICULO MORTIS. 



>> 



a more recent decree permits the repetition of the last 
blessing. Says Maurel (p. 299) : ** In the same dan- 
ger, or in the same articiilo mortis, said the ancient 
decrees, it is not permitted to recite many times the 
benediction for a dying person, with an application 
of the plenary indulgence. But Pius IX. has given 
leave to repeat the form of the indulgence over the 
same invalid and in the same danger. He further- 
more allows priests vested with the power to im- 
part several t\mts—pluries — to a dying person the 
different indulgences in articulo mortis, to which 
he may have a right under various titles. Notwith- 
standing this, the indulgence cannot be gained more 
than once, and is not truly applied to a sick person, ex- 
cept when death actually ensues. Thus the articulo 
mortis is that moment .which is actually followed by 
death. The intention of the Supreme Pontiff in 
granting the indulgence being, according to Theo- 
dore a Spiritu Sancto, ' that the faithful might have 
nothing to expiate after this mortal pilgrimage.*'* 
The conditions for gaining this indulgence are : first, at 
least an habitual intention of gaining it ; secondly, 
the eliciting of an act of contrition and of love, if the 
sick person is able to do so ; thirdly, the invocation, 
at least mentally, of the name of Jesus; and fourthly, 
the sick person is admonished to bear with resig- 
nation the inconveniences and sufferings incident to 
his sickness, in expiation of the sins of his past life, 
and to be ready to accept from the hand of God 
whatsoever it shall please Him to ordain, even death, 
which he has deserved by his sins. ^ 

A necessary condition for receiving the last 

1 Wapelhorst, p. 462, No. 3. 



THE BLESSING " IN ARTICULO MORTIS." 333 

blessing is that the sick person be in the state of sanc- 
tifying grace, for no one can gain a plenary indul- 
gence in the state of sin. 

'' The most important condition for gaining a plen- 
ary indulgence is to have a true hatred of all sins, 
even venial, and to be wholly free from any attach- 
ment to them. This condition is absolutely neces- 
sary ; for, as St. Alphonsus teaches, * it is certain that, 
so long as the guilt of venial sin is not remitted, the 
punishment due to it cannot be remitted.* So that 
while the soul bears the guilt of a single little venial 
sin, or even any attachment to such sin, it is clear 
that it cannot obtain the total remission of its pun- 
ishment, or, in other words, a plenary indulgence ; 
for a plenary indulgence is nothing more nor less 
than the complete remission of the temporal punish- 
ment due to sin, of which the guilt has been already 
remitted.'* ' 

On this point O'Kane remarks (No. 963) : " If the 
person, however, be not in the state of grace when 
the benediction is given, it is of no avail, and should 
be repeated when he recovers the state of grace. But 
should he, after having received it in the state of 
grace again fall into mortal sin, he would receive 
the fruit of the indulgence at the moment of death, 
provided he had in the meantime recovered the state 
of grace ; and therefore, in this case the benediction 
should not be repeated." Recent legislation on the 
subject of the Last Blessing has somewhat modified 
the conditions, and for that reason the above is not 
now strictly correct. The blessing cannot be re- 
peated in the same sickness although the sickness 

^ R acedia, p. xxiv. 



334 THE BLESSING ^' IN ARTICULO MORTIs/^ 

continues for a long time, nor can it be imparted by 
several priests, nor is it to be repeated if the sick 
person was in the state of mortal sin when he re- 
ceived it, nor in case he relapses into mortal sin af- 
ter it is given/ It should be given while the sick 
person has the use of his mental faculties, and not be 
deferred till the last moment. The faculties now 
granted to priests in general include that of confer- 
ring this blessing, and hence sick persons are seldom 
deprived of the opportunity of gaining this indul- 
gence so profitable and necessary for them. 

With regard to certain other indulgences that 
may be gained at the hour of death, O'Kane remarks 
(Nos. 978, 979): '' It may be observed that this is 
not the only plenary indulgence that can be obtained 
at the hour of death. A great many have been 
granted for this hour to the faithful who are members 
of certain pious confraternities, who practise certain 
devotions, or who have rosaries, crosses, medals, 
etc., to which indulgences are attached, provided they 
comply with the requisite conditions. The titles on 
which these indulgences are granted are altogether 
distinct, and the conditions are not incompatible. 
It has been decided by the Sacred Congregation of 
Indulgences that, when Communion is required as 
a condition of the indulgence the same Communion 
may suffice for several plenary indulgences. The 
conditions required for those in articulo mortis are 
very easy. They are for the most those acts which 
should in any event be frequently elicited by 
Christians in danger of death : acts of contrition, 
acts of the love of God, and of perfect resignation 

^ Wapelhorst, p. 463, No. 6, 



THE BLESSING IN *^ ARTICULO MORTIs/* 335 

to His holy will, and the invocation of the holy 
name, with the heart if not with the lips. To gain 
the indulgences attached to the rosaries, crosses, 
medals, etc., it is enough to take the blessed object 
in the hand, or to have it about or near the person, 
while making the acts prescribed, which are usually 
those just mentioned. The ministry of a priest is 
not necessary, though it is, of course, very useful in 
assisting the sick person to make the acts required. 
It is probable that even by virtue of a single con- 
cession the indulgences may be gained as often as 
the prescribed acts are repeated, but there is no 
reason to doubt that several may be gained when 
the titles are distinct. With respect to the inten- 
tion, it is sufficient that one have that of gaining all 
the indulgences he can by the acts he performs. It 
is not necessary to think of them in particular, 
nor even to know that they are attached to the acts. 
It is even probable that an intention of gaining the 
indulgence is not required at all, provided the work 
to which it is attached be done. St. Liguori seems 
to think that at all events it is enough to have an 
interpretative intention."^ 

Whatever may be said of the necessity, no one 
can fail to see the advantage of an intention made 
at the time the indulgence is to be gained, nor the 
extent to which it will contribute in disposing the 
sick person to receive it with the most abundant 
fruit. For this reason it is advisable for Christians 
to accustom themselves to make sometimes during 
life, and more especially when sick, although the 
sickness may not endanger life, an intention of gain- 

^ See also Wapelhorst, p. 462, No. 3. 



336 THE BLESSING ^^ IN ARTICULO MORTIs/^ 

ing the indulgences of the Last Blessing, as well as all 
the other indulgences to which they may be entitled at 
that hour ; and they should frequently pray God to 
grant them that inestimable favor. Nor should 
they neglect in time of sickness to beg of those who 
have care of them to see that this blessing is im- 
parted to them at the proper time. Any request 
coming from themselves shows their good disposi- 
tion ; and, besides, friends sometimes lose sight of 
the needs of the soul in their zeal to provide for 
those of the body. But it is a sacred duty of those 
who assist at the bedside of the sick to see that 
they are not deprived of so powerful a means of 
grace ; and in addition to calling in the priest they 
should endeavor to dispose the sick person in ad- 
vance for the visit of the minister of God. A fatal 
delusion sometimes seizes the sick person, and those 
also who have care of him, by which they imagine 
that he who receives the last sacraments and sacred 
rites of religion must necessarily die, — that these are 
a kind of death warrant. No good, but many evils 
are the result of this delusion. It prevents the sick 
person from trying earnestly to excite those dispo- 
sitions so necessary, or at least so expedient for 
receiving the last blessings of the Church ; it im- 
poses on the priest the obligation of disposing him 
at the very moment he is to receive these sacred 
ministrations ; and even then his friends may, un- 
consciously, place obstacles in his way by contin- 
uing to deceive the sick person with delusive 
hopes. We should not, indeed, fill any one with 
despair of recovery ; neither should we, on the 
other hand, conceal from the sick person the danger 



THE BLESSING " IN ARTlCULO MORTIS." 337 

in which he is, at least in so far as the consciousness 
of this danger will aid him in disposing himself for 
a profitable reception of those graces that are to be 
his ultimate preparation for a judgment upon which 
an eternity of happiness or misery depends. What 
kind of love is that which permits, or runs the risk 
of permitting, the sick person to lose the use of his 
mental faculties before he is alive to his danger ? It is 
a foll}^ that may and often has cast souls for long 
years into purgatory, and has endangered the 
eternal salvation of not a few who were unhappily 
in the state of mortal sin ; for, had they been con- 
scious of the near approach of death, they would 
have endeavored to elicit an act of perfect contri- 
tion if they had not an opportunity of going to con- 
fession. That love which prefers the life of the 
perishable body to that of the immortal soul cannot 
be called Christian ; and, besides, the peace and 
tranquillity of mind which usually follow perfect 
reconciliation with God are often very conducive 
to the restoration of bodily health. A secondary 
end of Extreme Unction is the restoration of health, 
whenever such is the will of God ; and it not un- 
frequently happens that recovery dates from the 
reception of the last sacraments. 

One of the plenary indulgences most easily gained 
is that which is imparted to the prayer to our holy 
guardian angel. It is granted, says the decree, '' at 
the hour of death to all those who, during life, shall 
have frequently said this prayer, provided they shall 
have the required dispositions." ' With regard to 
these indulgences O'Kane says (No. 980) : ^' It is true 

1 Raccolta, p. 308. 



;^^S THE BLESSING '^ IN ARTICULO MORTIS.'* 

that if he had the happiness of gaining one plenary 
indulgence he could not gain a second for himself at 
the same time, for even one includes a complete re- 
mission of all the punishment due to his sins ; but it 
is hard to reckon in any instance on the presence of 
all those conditions, and especially of those perfect 
dispositions which are necessary to gain a plenary 
indulgence in its full extent. But although it be 
not gained in its whole extent, it may be gained par- 
tially ; and if many be gained in this way, the effect 
of all united may come very near, and when there is ^ 
renunciation of all venial sins, may be equal to, the full 
effect of a plenary indulgence." 

Too much importance cannot be attached to the 
inestimable grace conferred by this blessing. We 
should be grateful at all times for the favors of Heav- 
en, and anxious to profit by them ; but for this one, 
which is bestowed upon us in the hour of our great- 
est need, we should be especially thankful. Another 
circumstance, also, shows the wisdom and love of the 
Church for her children ; for, while other indul- 
gences may be gained, and the graces of them after- 
ward forfeited by sin, this one is reserved for the 
moment of death, when there is no fear of it being 
lost. Thrice happy the soul that merits so great a bles- 
sing and receives it in its plenitude, for it will be 
immediately admitted into the joy of its Lord. '* O 
let us, then, strive at this last moment, before enter- 
ing on our road to eternity, to gain as many indul- 
gences as possible ! for how do we know what debts 
we have to pay to the divine justice, or whether these 
plenary indulgences have been applied to us in their 
full extent, or in what proportion they are applied ? 



THE BLESSING ^^ IN ARTICULO MORTIS." 339 

It is also of the utmost importance to us to qualify 
ourselves in life for such an abundant application of 
the merits of Jesus Christ, the Blessed Virgin, and 
the saints at the hour of our death. The most effec- 
tual means for attaining this end is carefully to keep 
ourselves in the friendship of God, especially by a 
frequent worthy reception of the sacraments, as also 
by being devout to the Blessed Virgin, and to St. 
Joseph, the patron of a happy death.'" 

i Maurel, pp. 299, 300. 



340 THE BURIAL SERVICE. 



XXVIII.— THE BURIAL SERVICE. 

IT is much to be regretted that a large number of 
Catholics do not better understand the many 
claims which the Church has on her children of 
being called their mother. And it is equally to be 
regretted that these same children are the principal 
sufferers. Let us, then, pause for a few moments 
and reflect on this point, especially in its bearing on 
the funeral ceremonies among Christians. 

Love of the departed is deeply seated in man's 
nature ; and there is no people, whether barbarous 
or civilized, whether enlightened by the true faith 
or groping in the darkness or error, but honors 
its dead. The imperishable pyramids of Egypt 
are sepulchral monuments, and the dead of the 
same nation are found as mummies after a period of 
more than three thousand years. So, too, sepulchral 
monuments are met with throughout the entire East, 
dating back to a time long anterior to the beginning 
of the Christian era. The cities of the dead in ancient 
Greece are pointed out even in our day, where the 
dust of heroes has returned to its parent dust for 
more than twenty centuries ; while the cromlechs of 
Ireland and other countries of Western Europe, once 
inhabited by the Celts, stood for ages before the glad 
tidings of the Gospel awakened those peoples to a new 
life. But it was left to the Christian Church to pay a 
fitting homage to the departed, and this with regard 



THE BURIAL SERVICE. 34I 

to both the soul and the body. To the soul, because 
faith teaches that it is immortal, and can be assisted 
in its spiritual necessities by those whom it leaves 
behind ; to the body, because the same faith teach- 
es that it was once the temple ot the Holy Ghost, 
and is destined hereafter to be reunited to the soul 
after the General Judgment, to share its eternal des- 
tiny. 

We appreciate everything according to our esti- 
mation of its value. What more noble than man ! 
When God formed the various orders of the visible 
creation, whatever their excellence. He simply said, 
as we read in the Sacred Scripture, '^ Let them be 
made, and they were made ;" but when He was 
about to form the masterpiece ot His infinite wis- 
dom, power, and love. He could find no model wor- 
thy of the noble work He proposed, and He said : 
*' Let us make man to our image and likeness." ^ 
And He endowed him with an immortalitv like His 
own in this, that he cannot die ; but unlike His in 
this, that man's immortality is dependent, while 
God's is absolute. This is true, as has just been 
said, not only of the soul, but also of the body. And 
both the mercy and justice of God shine forth ad- 
mirably in this ; for, as the body was the instrument 
by which the soul was greatly assisted in the service 
of God, it is but just that it should share in the soul's 
reward. Without the body the soul could not, ac- 
cording to the designs of God, have attained to its 
happiness ; the body then should share with the 
soul in that happiness. Such is the divine decree. 
How noble is the human body ! Even a pagan poet 

^ Genesis, i. 26. 



342 



THE BURIAL SERVICE. 



was struck with admiration in contemplating it.' 
So also holy Job declares : '' I know that my Re- 
deemer liveth, and in the last day I shall rise out of 
the earth, and I shall be clothed again with my 
skin, and in my flesh I shall see my God, Whom I my- 
self shall see, and my eyes shall behold, and not anoth- 
er.'* ' The words of St. Paul are also well calculated to 
impress upon Christians the sanctity of their bodies.' 
He writes : " Know you not that you are the temple of 
God, and that the Spirit of God d welleth in you ? But 
if any man violate the temple of God, him shall God 
destroy : for the temple of God is holy, which you 
are.** Again : *' Know you not that your bodies are 
the members of Christ? Shall I take the members 
of Christ and make them the members of a harlot ? 
God forbid. . . . Or know you not that your mem- 
bers are the temple of the Holy Ghost, Who is in 
you. Whom you have from God, and you are not 
your own. For you are bought with a great price. 
Glorify and bear God in your body.'* 

In no ceremony of the Church does the respect 
which she pays to the bodies of her children shine 
forth so admirably as in her funeral obsequies. 
Mindful of the dignity of the human body, she has 
the infant brought to the church at as early a day 
as possible after its birth, that it may be born again 
of water and of the Holy Ghost ; its breast is then 
anointed with the holy oil, as we have seen in the 

^ Pronaque cum spectent animalia caetera terrain ; 
Os homini sublime dedit : coelumque tueri 
Jussit, at erectos ad sidera toUere vultus. 

Ovid, Metamorphoseon. 
2 Job, xix. 25-27. 3 i^ Corinthians, iii. 16, 17; vi. 15, 19, 20. 



THE BURIAL SERVICE. 343 

essay on the Holy Oils, that it may ever bear the 
thought of God in its heart ; on the back it is 
anointed between the shoulders, that it may learn to 
bear the sweet yoke of Christ ; and the top of its 
head is anointed, after the infusion of water has 
blotted out original sin, that it may be entirely con- 
secrated to God. No sooner does it begin to live 
than it begins to live for God, verifying the words 
of St. Paul, that Christ died for all, that those who 
live may live only for Him. Again, in confirmation, 
when the child has grown to youth, and is called 
upon to battle more fiercely with the enemies of its 
salvation, it is once more consecrated, by having the 
sign of the cross marked on its forehead with the 
holy oil, that it may bear fearlessly before the world 
the standard under which it has vowed to do battle. 
And, finally, when the time comes for it to bid adieu 
to its earthly habitation,, its senses are signed with 
the holy oil to remove the remains of sin which they 
may have been instrumental in committing. The 
body is also nourished with the Most Holy Sacra- 
ment, so that Almighty God, not satisfied with 
forming it in a more noble mould than that of any 
other creature, visits it frequently during life to con- 
secrate it more fully to Himself. Would that this 
truth were more frequently remembered ; then fewer 
would sin against their bodies as well as against their 
souls. Conscious of this innate dignity, the Church 
does well in honoring the body even after the soul 
has departed. It is brought into the church in solemn 
procession, the adorable sacrifice of the Mass is 
offered in its presence, the fumes of incense ascend 
around it, and the saving dews of holy water are 



344 \ THE BURIAL SERVICE, 

shed upon it before it is carried to its last resting-place. 
The ground also in which it is to return to dust is 
sanctified by the solemn prayers of the Church. 

The Church looks upon death as the punishment of 
sin;' and, remembering that nothing defiled can en- 
ter heaven, she treats her deceased members as 
persons upon whose souls at least slight stains of sin 
• - V !iave been found by the all-searching eye of God 
at the hour of death; or who may not have fully 
satisfied the debt of temporal punishment due for 
forgiven offences. For this reason her funeral ser- 
vices are supplicatory. She does not canonize the 
dead, as it were, on the spot, or perform a pagan 
apotheosis upon them, regardless of the sort of lives 
they may have led, as is too often done outside the 
Church. On the contraiy , she banishes, or desires to 
banish — for there are unfortunately found Catholics 
who would fain cling to irreligious and pagan cus- 
toms — all signs of paganism from their obsequies, and 
she covers their remains in the burial casket only 
with a plain, black pall. No Christian who is pos- 
sessed of a lively faith can absolutely rejoice in the 
death of any one who has attained the use of reason, 
as if he were already in the fruition of the beatific 
vision, no matter what may have been the purity of 
his life. No one knows with absolute certainty 
whether he is deserving of love or hatred ; and St. 
Paul, who declared that he was not conscious of any 
fault, did not, for all that, regard himself as justified.^ 
Our hope must always be seasoned with a salutary 
fear. 

^ Genesis, ii. ly ; Romans, vi. 23. 
2 Eccles., ix. I ; i. Cor., iv. 4. 



THE BURIAL SERVICE. 345 

The Church has a separate ceremony, however, for 
the interment of those little innocents who die before 
they have come to the use of reason. In their case 
the ritual recommends that, besides the white vest- 
ments with which the priest is clothed a crown of 
flowers or of odoriferous herbs be placed on the cof- 
fin, as a symbol of the purity of both the body and 
the soul of the deceased. And with the chant of 
psalms of joy, and the recitation of prayers suggestive 
of the virginal purity of the departed and radiant 
with Christian hope, the tender remains are consigned 
to their final resting-place. 

Since, then, in the good pleasure of God we are all 
destined to return to dust before we can rise to im- 
mortality, it will be both instructive and encouraging 
for us to pass briefly in review the services which are 
to usher us into the unseen world. 

Let us suppose a person dead, and about to be car- 
ried to the church for the funeral obsequies. The 
entire ceremonial, it is true, is not, as a rule, carried 
out among us, owing to the fact that we are not 
living in a Catholic country, and must be influenced 
by circumstances in this as in many other things 
not essential. The remains are not usually accom- 
panied from the house where death took place, but 
are met at the door of the church by the priest. 
Sometimes, too, they are not met at the door, but are 
carried to the foot of the altar, where the priest per- 
forms the part of the ceremony appropriate to that 
place. Nor is it a uniform custom to attend the fu- 
neral to the cemetery ; for, as was remarked in the 
essay on the Asperges, the circumstances in which 
most of the early missionaries were placed rendered 



346 THE BURIAL SERVICE. 

it difficult, and often impossible, to carry out the en- 
tire ceremonial of the Church in many of her sacred 
functions. But without further preface or apology, 
we shall take up the funeral ceremony as it is found 
in the ritual, and make such comments on it as will 
be thought interesting and instructive. 

The priest, vested in surplice and black stole — and 
in a black cope, if the church has one — at the house 
where the remains are, begins the solemn ceremony 
by sprinkling the body with holy water ; he then re- 
cites an antiphon and the psalm De profundis (the 
129th), at the conclusion of which and of the Requiem 
(Bternam^ — which always in funeral ceremonies takes 
the place of the Glory be to the Father, etc., recited 
after each psalm on other occasions, — he repeats the 
antiphon. The remains are then taken up by the pall- 
bearers, and the procession moves toward the church. 
The priest, having recited an antiphon, begins the 
psalm Miserere (the 50th), and, if the distance is con- 
siderable, at the conclusion of it he continues with 
what are called the Gradual Psalms, which are 
fifteen in number, and begin with the 127th. If there 
are other priests present they recite the psalms in al- 
ternate verses with the officiating clergyman. On 
arriving at the door of the church the antiphon is 
repeated, and the chanters — if there are any — and the 
officiating priest sing certain versicles and responses ; 
but in most churches the choir has to take the place 
of the chanters properly so called. The Mass is then 
celebrated, unless the Office of the Dead is first to 
be recited. 

At the conclusion of the Mass the celebrant lays 
aside the chasuble and maniple, and putting on the 



THE BURIAL SERVICE. 347 

black cope, proceeds to the foot of the altar, and 
turns to the remains. While the choir is chanting 
the Libera — which is a most pathetic appeal of the 
soul, trembling with fear before the judgment-seat 
for mercy at that awful hour — he reads a prayer 
beseeching God to deal mercifully with His depart- 
ed servant, and extend His grace to him who dur- 
ing life was signed with the seal of the Most Holy 
Trinity. He also recites the Libera, The celebrant 
then puts incense into the censer ; the chanters (or 
the celebrant, where there are no chanters) sing the 
Kyrie eleison, the choir answering Christe eleison. 
The priest then repeats a second Kyrie, and entones 
the Pater Noster, which he continues in silence while 
he passes twice around the coffin, first sprinkling it 
with holy water, and then incensing it, two acolytes 
with candles and one between them with the proces- 
sional cross standing at the head of the body the 
while. Then follows a number of versicles and re- 
sponses appropriate to the ceremony and the pray- 
er : ^' O God, whose property is always to have 
mercy and to spare, we humbly beseech Thee for the 
soul of Thy servant N,, which Thou hast this day 
commanded to depart from this world, that Thou 
wouldst not deliver it into the hands of the enemy, 
nor forget it unto the end ; but command it to be re- 
ceived by Thy holy angels, and conducted into its 
true country ; that as in Thee it has hoped and be- 
lieved, it may not suffer the pains of hell, but may 
take possession of eternal joys. Through Christ 
Our Lord. i\men." The bodv is then borne to 
the cemetery, the priest in the meantime singing 
or reading the antiphon : "- May the angels lead thee 



348 THE BURIAL SERVICE. 

into Paradise ; at thy coming may the martyrs re- 
ceive thee, and bring thee into the holy city Jeru- 
salem. May the choir of angels receive thee, and 
with Lazarus, once a beggar, mayest thou have eter- 
nal rest." Here there is a prayer for the blessing of 
the grave, if the cemetery is not consecrated. But 
whether the body is immediately taken to the ceme- 
tery, or is left in the church for a time, for example, 
that the relatives and others may take a last view of 
it, the canticle of holy Zachary, commonly called the 
BenedictuSy ^ is sung or read, with the antiphon : '' I 
am the resurrection and the life ; he that believeth 
in Me, although he be dead, shall live : and everyone 
that liveth and believeth in Me shall not die forever." ^ 
This, with the following prayer and the versicles be- 
fore and after it, must, according to the ritual, never be 
omitted : '' Grant, O Lord, we beseech Thee, this 
mercy unto Thy servant deceased, that having desired 
to do Thy will he may not suffer in return for his 
deeds. And as by the true faith he was joined to the 
multitude of the faithful here below, so may Thy ten- 
der mercy give him a place above among the angelic 
choirs. Through Christ Our Lord. Amen." The 
priest retires from the cemetery reciting the De 
profundis in a low tone. 

How radiant with hope is not this important cere- 
mony in which we all occasionally take part during 
life, and which we sincerely trust will be performed 
over us in death, as our mortal remains are borne to 
their last resting-place ? It passes admirably be- 
tween the two extremes of the feeling of total 

1 St. Luke, i. 68-79. 2 gt. John, xi. 25, 26. 



THE BURIAL SERVICE. 349 

annihilation, which the infidel would fain have us 
believe he considers awaits him, on the one hand ; 
and on the other, the apotheosis, which is so common- 
ly and indiscriminately pronounced on the dead 
among too many of the sects. It is a sweet consola- 
tion to the living, and at the same time an exhorta- 
tion to the practice of the noblest acts of Christian 
charity, those of offering prayers and good works 
for the repose of the souls of the faithful departed. 
It teaches the bereft that their separation is only for 
a time, and that even during this corporeal separation 
there still exists a union of souls in the communion 
of saints. 



350 MARY, PATRONESS OF THE UNITED STATES. 



XXIX. — THE SELECTION OF MARY CONCEIVED 
WITHOUT SIN AS PATRONESS OF THE UNITED 

STATES. 

THE student of ecclesiastical history need not 
be told through what stages the pious belief 
of the faithful in and the devotion of religious 
Orders to the Immaculate Conception of the Blessed 
Virgin passed, from the beginning of the Christian 
era to the day when, amid the acclamations of more 
than two hundred millions of Catholics, the saintly 
Pius IX. defined it as an article of faith. Nor can 
the attentive reader of American history fail to see 
the finger of God manifested in the way in which 
Mary Immaculate claimed America, and America 
Mary Immaculate, from the earliest period of the 
authentic history of the New World. It is not 
necessary to speak of these : they are too well-known 
to American Catholics. The following, however, 
may be given as an example. When Alexander 
O'Reilly came to Louisiana in 1769, as the Spanish 
governor of that province, he gave the form of 
oath which was to be taken by all the officials, con- 
taining among other things, the following : " I, , 

appointed , swear before God, on the holy 

Cross and the Evangelists, to maintain and defend 
the mystery of the Immaculate Conception of our 
Lady the Virgin Mary." ' It may be interesting 

^ Shea, " Life and Times of Archbishop Carroll," p. 548. 



MARY, PATRONESS OF THE UNITED STATES. 35 I 

to pass in review the action of the American prel- 
ates in authoritatively promoting devotion to the 
Immaculate Conception, until the time when they 
obtained their petition from the Holy Father, that 
our Blessed Lady under the title of the Immaculate 
Conception should be the patroness of the United 
States, and later, that her feast should be a holyday 
of obligation. It is worthy of note that the Blessed 
Virgin under this beautiful title was not chosen 
merely as Patroness of the Church in the United 
States, but as Patroness of the United States. Neither 
in the decree of the Fathers of Baltimore, as will be 
seen later on, nor in the document from Rome con- 
firming their action, is the phrase ^' of the Church " 
found ; Mary is everywhere called Patroness '' of the 
United States.'* It cannot, of course, be doubted 
that the Mother of God takes a livelier interest in 
her devoted children than in others ; but the mantle 
of her protection covers all who dwell in the Great 
Republic. 

No sooner had the illustrious John Carroll been 
consecrated bishop of the Church in the United 
States — which event took place on the 15th of 
August, 1790 — than the special devotion to Mary 
which had characterized the Church here received 
new life and vigor. It was decreed in the fifth ses- 
sion of the first Synod, held in Baltimore in No- 
vember, 1 791, that the Litany of the Blessed Virgin, 
the principal patron of the vast diocese of Balti- 
more, should be sung or recited before Mass on 
Sundays and holyda3^s. The bishop declared in an- 
other decree that from the beginning of his episco- 
pate he was most anxious to select the holy Mother 



352 MARY, PATRONESS OF THE UNITED STATES. 

of God as the principal patron of the diocese, that, 
through her intercession, the faith and piety of the 
people committed to him might flourish and be 
more and more increased. And he further decreed 
that the feast of the Assumption should be the 
principal feast of the diocese, urging upon both 
clergy and people to celebrate it with the greatest 
solemnity. ' 

But it was not until the Sixth Provincial Council, 
held in May, 1846, that devotion to the Immaculate 
Conception was solemnly discussed by the American 
prelates. In the third congregation, held May 13th, 
— an auspicious date,— the first decree of the council 
was promulgated in these memorable words, which 
show clearly that, although this was the first solemn 
pronouncement, the devotion had long been flourish- 
ing. The decree reads as follows : '' The Fathers, 
with ardent desire, and with unanimous applause 
and consent, have chosen the Blessed Virgin Con- 
ceived without Original Sin as the Patroness of the 
United States ; without, however, imposing the ob- 
ligation of hearing Mass and resting from servile 
works on the feast itself of the Conception of the 
Blessed Mary ; and therefore the Sovereign Pontiff 
shall be humbly petitioned that the solemnization of 
the feast may be transferred to the following Sun- 
day, — unless the feast falls on a Sunday, — on which 
day the Masses, both private and solemn, of the feast 
shall be celebrated, and Vespers of the same feast 
shall be recited." 

The decree was not, however, approved and con- 
firmed by the Holy See until February 7, 1847. I^ 

1 "Concilia Baltimorensia," 1829-1852, pp. 19-21. 



353 

his letter to the Archbishop of Baltimore, July 3d 
of that year, Cardinal Fransoni, Prefect of the 
Sacred Congregation for the Propagation of the 
Faith, announced the decision, and enclosed the de- 
cree, remarking that the Holy Father had most 
willingly confirmed the choice of the council. 

In the fourth private congregation of the same 
Council, held May 15th, it was decreed that the 
Holy See should be petitioned for the privilege of 
adding, throughout the United States, the word 
** Immaculate " before '' Conception," in the Office 
of the Conception of the Blessed Virgin and in the 
prayers and Preface of the Mass of the same feast, 
and the invocation '' Queen conceived without orig- 
inal sin, pray for us," to the Litany of our Lad3^ 
The Pope granted these petitions in perpetuity, 
September 13, 1846.' 

A remarkable circumstance connected with the 
selection of Mary Conceived without Sin as our 
patroness is given by the late celebrated Indian 
missionary Father De Smet, S.J., in a letter to the 
editor of the Precis Historiques, Brussels, dated New 
York, May 16, 1857, <^^ the life and labors of the 
Rev. Theodore de Theux. Says Father De Smet : 
" In 1844 the bishop of Cincinnati found himself 
frequently menaced, as well as the Catholics of his 
diocese, by tumultuous mobs, composed of the 
enemies of our holy faith. He asked counsel of Fa- 
ther de Theux. After some moments of reflection 
the father answered that he should obtain peace 
and security in those difficult times if he would have 
recourse to the Sovereign Pontiff, and would en- 

^ '' Concilia Baltimorensia," pp. 240-257. 



354 MARY, PATRONESS OF THE UNITED STATES. 

courage the other bishops of the United States to 
follow his example, so as to obtain the favor of add- 
ing, in the preface of the Mass, to the word * Con- 
ception ' the prefix ' Immaculate/ The worthy bish- 
op received the advice with respect, and the re- 
quest was soon after made at Rome and crowned 
with success." ^ The acts of the Council do not state 
by whom the question was introduced ; but this 
being the first provincial council after the bishop of 
Cincinnati had spoken of it to Father de Theux, it 
may safely be presumed that it was brought up at 
the instance of the ordinary of that see. 

While the Holy Father was still in exile at Gaeta, 
he commenced the preliminaries for the definition of 
the dogma of the Immaculate Conception. He 
established a special Congregation to take the matter 
into consideration, and addressed a circular letter to 
all the bishops of the Christian world asking them 
to lend their aid and co-operation, to ascertain the 
devotion of their clergy and people to this mystery, 
etc. In reply, the Fathers of the Seventh Provincial 
Council of Baltimore, which was held in May, 1849, 
declared, in their first decree, that the clergy and 
faithful of the United States were animated with a 
most ardent devotion to the Immaculate Conception ; 
and, in the second decree, expressed, with but one 
dissenting voice, the joy they would feel at its 
definition as an article of faith, if the Holy Father 
should deem such definition opportune.^ 

The Church in this country having been divided, 
in 1850, into several ecclesiastical provinces, matters 

1 "Western Missions and Missionaries, " p. 480. 

2 *' Concilia Baltimorensia, " pp. 274-278. 



MARY, PATRONESS OF THE UNITED STATES. 355 

relating to discipline among Catholics in general 
were, thenceforth, to be discussed in Plenary Coun- 
cils, or assemblies of all the prelates. The first of 
these was held in May, 1852, when it was decided 
that a Plenary Council should be held every ten 
years. No action remained to be taken by the 
Fathers of the First Plenary Council, from the fact 
that the Blessed Virgin had already been chosen the 
Patroness of our countr}^, and the prelates had 
already expressed their opinion regarding the defini- 
tion as an article of faith ; all that was left was to 
await the actual definition by the Vicar of Christ. 
But with the decree of the Congregation for the 
Propagation of the Faith approving the decrees of 
the Council, the members of that body expressed a 
wish that the bishops of the Church here would 
labor to have the feast of the Immaculate Concep- 
tion added to the other days of obligation in the 
United States.' 

The civil war, which was unhappily waging in 
1862, prevented the assembling of the Second Plen- 
ary Council at the proper time, and it was not 
until October, 1866, that it was deemed expedient 
for the Fathers to meet. In the tenth private con- 
gregation of this Council, which was held on 
October 19th, the question of raising the feast of the 
Immaculate Conception to the dignit}^ of a holy day 
of obligation throughout the Union was discussed 
by the prelates, and decreed, five only voting in the 
negative. The Congregation for the Propagation 
of the Faith, whose province it is to examine and 
pass upon the decrees of Councils held in missionary 

^ "Concilium Plenarium," etc., I., p. 56 nota. 



3S6 MARY, PATRONESS OF THE UNITED STATES. 

countries like ours, examined the question in their 
general assemblies on the 17th, 23d, and 27th days of 
September, 1867, and issued their decree. Finally, 
the decree was approved January 24, 1868, by 
His Holiness, Pius IX., who had labored so strenu- 
ously and so successfully during his long pontificate 
in promoting the honor of the Immaculate Mother of 
God. The Catholics of our day should deem it a 
special privilege to have been permitted to live at 
a time when their Mother in heaven received so 
precious a jewel in her glorious crown. 



PjlINTED BY BENZIGER BROTHERS, NEW YORK. 



f v7/_ .. - , ■ V- 













jk^\ Sat 






....i'^^ff 




























m 



-'W 



x.mr' 



LIBRARY OF CONGRESS 

029 734 915 6 



^'•N^^^^WAX 



•\^\ ^ 



;v^^^V\>.Nv;^ 



.Vx4:^\..X^vXxV^' 



N^ k\<^.\ ^'^' 






















